Tag Archives: speculation

The Architecture of Readymade Air – BLDGBLOG

[Image: Haus-Rucker-Co, Grüne Lunge (Green Lung), Kunsthalle Hamburg (1973); photo by Haus-Rucker Co, courtesy of the Archive Zamp Kelp; via Walker Art Center]. I’ve got a short post up over …

Source: The Architecture of Readymade Air – BLDGBLOG

Green Lung pumped artificially conditioned indoor air from within the galleries of Hamburg’s Kunsthalle to members of the public passing, by way of transparent helmets mounted outside; the museum’s internal atmosphere was thus treated as a kind of readymade object, “playing with questions of inside vs. outside, of public vs. private, of enclosure vs. space.”

Put into the context of Haus-Rucker-Co’s general use of inflatables, as well as today’s emerging fresh-air market—with multiple links explaining this in the actual post—I suggest that what was once an almost absurdist art world provocation has, today, in the form of bottled air, become an unexpectedly viable business model.

Advertisements

TBD Catalog – the story

TBD Catalog – the story.

How might the promise of what at the time was called an “internet of things” play out in the near future? What would the future look like in a world blanketed by advances in protection and surveillance technologies? If Autonomous Vehicle innovations continued its passionate race forward, what would it be to pick up the groceries, take a commercial airline flight, commute to work, have mail and parcels delivered, drop off the dry cleaning, meet friends at a bar across town, go on cross-country family vacations, or take the kids to sports practice or school? Would food sciences offer us new forms of ingestible energy such as coconut-based and other high-caloric energy sources, or caloric burners that would help us avoid exercise-based diets? In what ways would live, streaming, recorded and crowd-authored music and filmed entertainment evolve? How might advances in portable spring power hold up against traditional chemical battery power? How would emerging forms of family and kinship be reflected in social networks? How will Chinese migration to Africa shape that continent’s entry into the world of manufacturing, and how would that inevitability shape distribution and production economies? What is to become of open-source education and the over-supply of capable yet unemployed engineers? Would personal privacy and data hiding protocols be developed to help protect our families and businesses from profile pirates and data heists? What happens to our sense of social relations as today’s algorithmic analytic interpersonal relationship matchers get too good and algorithms effectively pre-pubscently “couple us off” before we have a chance to experience the peculiarities of dating life? Will crytocurrency disrupt today’s national currencies? What will become of coffee and plant-based protein products?

[…]

Ultimately though, our task was to decant even the most preposterous idea through a series of design procedures that would make it as normal, ordinary, and everyday blasé as, for one retrospective example, the billions of 140-character messages sent into the ether each day – a form of personal individual communication that must have, at its inception, seemed to most of the world to be the most ridiculous idea ever. The point being that the most extraordinary preposterous social rituals have often made their ways into our lives to become normal and even taken for granted.

A report (or catalog, such as TBD) offers a way to normalize those extraordinary ideas and represent them as entirely ordinary. We imagined it to be a catalog of some sort, as might appear in a street vending box in any neighborhood, or in a pile next to the neighborhood real estate guides or advertising-based classified newspapers near the entrance to your local convenience store.

[…]

Rather than the staid, old-fashioned, bland, unadventurous “strategy consultant’s” report or “futurist’s” white paper (or, even worse – bullet-pointed PowerPoint conclusion to a project), we wanted to present the results of our workshop in a form that had the potential to feel as immersive as an engaging, well-told story. We wanted our insights to exists as if they were an object or an experience that might be found in the world we were describing for our client. We wanted our client to receive our insights with the shift in perspective that comes when one is able to suspend their disbelief as to what is possible.

[…]

During our workshop, we used a little known design-engineering concept generation and development protocol called Design Fiction. Through a series of rigorous design procedures, selection protocols, and proprietary generative work kits, Design Fiction creates diegetic and engineered prototypes that suspend disbelief in their possibility. Design Fiction is a way of moving an idea into existence through the use of design tools and fictional contexts that results in a suspension of one’s disbelief, which then allows one to overcome one’s skeptical nature and see possibility where there was once only skepticism or doubt.

There were a variety of tools and instruments we could put in service to construct these normal ordinary everyday things. For example, several canonical graphs used to represent trajectories of ideas towards their materialization would come in handy. These are simple and familiar graphs. Their representations embody specific epistemological systems of belief about how ideas, technologies, markets, societies evolve. These are typically positivist up-and-to-the-right tendencies. With graphs such as these, one can place an idea in the present and trace it towards its evolved near future form to see where its promise might end up.

We also had the Design Fiction Product Design Work Kit, a work kit useful for parceling ideas into their atomic elements, re-arranging them into something that, for the present, would be quite extra-ordinary. But, in the near future everyday, would be quite ordinary.

[…]

No. Not prediction. Rather we were providing thought provocations. We were creating a catalog of things to think with and think about. We were creating a catalog full of creative inspiration for one possible near future – a near future that would be an extrapolation from todays state of things. Our objective was to create a context in which possible-probables as well as unexpected-unlikelies were all made comprehensible. Were one to do a subsequent catalog as a reflection on another year, it would almost certainly be concerned with very different topics and, as such, materialize in a rather different set of products.

[…]

There were no touch-interaction fetish things like e-paper magazines, no iPhones with bigger screens, no Space Marine Exo-Skeletons, no time-traveling devices, not as many computational screen devices in bathroom medicine cabinets as one may have hoped or feared. There was no over-emphasis on reality goggles, no naive wrist-based ‘wearables’, a bare minimum of 3D printer accessories. Where those naive futures appeared we debased them – we represented them with as much reverence as one might a cheap mass-produced lager, an off-brand laundry soap, or an electric toothbrush replacement head. We focused on the practicalities of the ordinary and everyday and, where we felt necessary, commoditized, bargainized, three-for-a-dollarized and normalized.

What was most interesting is that the deliverable – a catalog of the near future’s normal ordinary everyday – led us in a curious way to a state that felt rather like the ontological present. I mean, the products and services and “ways of being” were extrapolated, but people still worried about finding a playmate for their kid and getting out of debt. As prevalent as ever were the shady promises of a better, fitter, sexier body and new tinctures to prevent the resilient common cold. People in our near future were looking for ways to avoid boredom, to be told a story, find the sport scores or place a bet, get from here to there, avoid unpleasantries, protect their loved ones and buy a pair of trousers. Tomorrow ended up very much the same as today, only the 19 of us were less “there” than the generations destined to inherit the world designed by the TBD Catalog. Those inheritors, the cast of characters we imagined browsing and purchasing from this catalog in the near future, seemed to take things in stride when it came to biomonitoring toilets, surveillance mitigation services, luxurious ice cubes, the need for data mangling, living a parametric-algorithmic lifestyle, goofy laser pointer toys, data sanctuaries, and the inevitable boredom of commuting to work (even with “self-drivers” or other forms of AV’s.)

[…]

The near future comes pre-built with the expectation that, being the future, it must be quite different from the vantage point of the present. This is an assumption we were trying to alter for a moment – the assumption that the future is either better or worse than the present. Quite less often is the future represented as the same as now only with a slightly different cast of characters. Were we to take this approach, which we did, it would be required that the cast of characters from the future would be no more nor less awestruck by their present than we are today awestruck by the fact that we have on-demand satellite maps in our palms, that the vapor trail above us is a craft with hundreds of souls whipping through the stratosphere at breakneck speeds, and that when we sit down at a restaurant fresh water (with ice) is offered in several varieties from countries far away, with or without bubbles.

[…]

It was important that the concepts be carefully represented as normal, rather than spectacular. Were things to have a tinge of unexpected social or technical complexity as suggested, for example, by regulatory warnings, a hint of their possible mishaps, an indication that it may induce a coronary or require a signed waiver — all the better as these are indications of something in the normal ordinary everyday.

[…]

the near future may probably be quite like the present, only with a new cast of social actors and algorithms who will, like today, suffer under the banal, colorful, oftentimes infuriating characteristic of any socialized instrument and its services. I am referring to the bureaucracies that are introduced, the jargon, the new kinds of job titles, the mishaps, the hopes, the error messages, the dashed dreams, the family arguments, the accidental data leak embarrassments, the evolved social norms, the humiliated politicians, the revised expectations of manner and decorum, the inevitable reactionary designed things that reverse current norms, the battalions of accessories. Etcetera.

Also, concepts often started as abstract speculations requiring deciphering and explication. These would need to be designed properly as products or services that felt as though they were well-lived in the world. Predictive design and speculative design lives well in these zones of abstraction. To move a concept from speculative to design fictional requires work. To materialize an idea requires that one push it forward through the gauntlet any design concept must endure to become the product of the mass-manufacturers process of thing-making. To make an idea become a cataloged, consumable product in the world requires that it be manufacturable, desirable and profitable. Each of these dimensions in turn require that, for example, the thing be imagined to have endured regulatory approvals, be protected as much as possible from intellectual property theft, be manufactured somewhere, suffer the inevitable tension between business drivers, marketing objectives, sales goals and design dreams while also withstanding transcontinental shipping, piracy of all kinds, the CEO’s wives color-choice whims (perhaps multiple CEOs over the course of a single product’s development) and have a price that is as cheap as necessary in many cases but perhaps reassuringly expensive in others. Things need to be imagined for their potential defects, their inevitable flaws and world-damaging properties. A product feels real if it has problems it mitigates as well as new, unexpected problems it introduces. Things need names that are considered for certain categories of product, and naive or imbecilic for others. Things need to be imagined in the hand, in use in “real world” contexts – in the home, office, data center, one’s AV, amongst children or co-workers. They should be forced to live in their springtime with fanfare, and their arthritic decline on the tangled, cracked and chipped 3/99¢ bin. To do this requires that they live, not just as flat perfect things for board room PowerPoint and advertisements, but as mangled things co-existing with all of the dynamic tensions and forces in the world.

[…]

Ultimately, things are an embodiment of our own lived existence — our desires and aspirations; our vanities and conceits; our servility and humility. A Design Fiction catalog of things becomes an epistemic reflection of the times. One might read such a catalog as one might read a statement titled “The Year In Review” – a meditation on the highlights of a year recently concluded. This would not be prediction. It would be a narrative device, a form of storytelling that transcends naive fiction to become an object extracted from a near future world and brought back to us to consider, argue over and discuss. And, possibly, do again as an alternative to the old journalistic “The Year In Review” trope. Is there a better name or form for the thing that looks forward with modesty from today and captures what is seen there? What do we call the thing that stretches into the near future the nascent, barely embryonic hopes, speculations, hypotheses, forces, political tendencies – even the predictions from those still into such things? Is it Design Fiction? An evolved genre that splices together naive fiction, science-fiction, image-and-graphic mood boards and the now ridiculously useless ‘futurist’ predictions and reports? Something in between crowd-funding as a way to prototype a DIY idea and multiform, transmedia shenanigans?

[…]

We started receiving inquiries from individuals around the world who wanted to order items and provide crowd-funding style financial backing for product concepts. Some entities demanded licensing fees because a product the “catalog” purported to “sell” was something they had already developed and were selling themselves or, in some cases, they had even patented and so were notifying us that they would pursue legal remedies to address our malfeasance.

We found that products and entire service ecosystems we implied through advertisements actually existed in an obscure corner of the business world. Of course, there were items in the catalog that we knew existed already. In those cases, our task was not to re-predict them, but to continue them along their trajectory using one or a combination of our graphs of the future (see following pages). In these cases, it can be expected that an unwitting reader of TBD Catalog would naturally make contact with us to find out why they had not be made aware of the new version of the product, how could they get a discounted upgrade, or how they could download the firmware update for which they simply had not already been aware.

[…]

One could write quite didactically about innovation of such-and-so, or make a prediction of some sort or commission a trend analysts report or a clever name-brand futurists’ speculation. Or, one could start with the names of some things and fill out their descriptions at their “consumer face” and let the things themselves come to life, define the sensibilities of those humans (or algorithms?) that might use them. How would those things be sold – what materials? what cost? what consumer segment? Three-for-one? Party colors? Or one could do a very modern form of combined prototyping-funding such as the ‘Kickstarter model’ of presenting an idea before it is much more than a collection of pretty visual aids and then see what people might pay for an imaginary thing. Design Fiction is the modern form of imagining, innovating and making when we live in a world where the future may already have been here before.

China: USB External Hard Drive to the French – Super Colossal

China: USB External Hard Drive to the French – Super Colossal.

In Tianducheng, on the outskkirts of Hangzhou in east China’s Zhejiang Province a Pariisan streetscape facsimile is taking shape. It has all the bits you make expect from an alternate Paris: an Eiffel Tower, a tree lined boulevard, mansard roofs galore. 2000 people reportedly live there,

We are aware that reporting on zany building in China is cliché, but then it struck us: what if China wasn’t behind this after all? What if France was? What if it is an act not of banal facsimile, but one of pre-emptive preservation?

Perhaps France is making a backup copy of itself.

Emails circulated the architecture mail system several times over last year with pictures of Ronchamp sitting in the dusty Chinese city of Zhengzhou. An interesting novelty. But with a portion of Paris also turning up, a pattern is forming.

Could China be the USB external hard-drive of the French built environment? Regular backing up of our data is a just a fact of life for most of us worried that we may lose important data. External USB hard-drives are being made for less and with higher capacities every day, such that the delete button is increasingly becoming irrelevant. So why limit our backups to data? China’s construction industry seems perfect for the task of backing up bricks rather than bits – cheap and powered by the brute force of sheer population. Copies of places may be made in a fraction of the time that it took to create them.

If in the event of a catastrophic episode, the part of France in question could be restored and life would go on as it was before.

NHM | 51n4e

NHM | 51n4e.

NHM is a project for a Dutch National History Museum that does not own a collection and is not planning to build up one.

This strategic choice allows the museum to have an immense flexibility in presenting itself in different media. At the same time the manifestation as a building has the ambitions to stimulate a physical and collective experience which is directly related to a spatial concept for a museum.

The proposal thrives through the contrast of its two parts: an extra-large exhibition space and a compact slab housing all other museum related functions like reception, education, meeting, lingering. The overscaled space takes the absence of a collection as an opportunity and allows the display of potentially any kind of object, from a middle-age coin to the latest windmill model. Different eras, cultures and societies are brought into dialogue. The space in itself is an abstract and absent background. It can be used for separate parallel exhibitions, presentations, concerts and collective events of any scale. Past and present are shown and happening side by side.

The various rooms of different functions in the thin slab become balconies to the internal landscape of the exhibition hall. For whatever activities the NHM is visited, the exhibition of history is always present. Overviewing the space from a distance, one can individually look back and reflect.

A Declaration of the Independence of Cyberspace (February 8, 1996)

A Declaration of the Independence of Cyberspace.

wonderful attention to detail.

Governments of the Industrial World, you weary giants of flesh and steel, I come from Cyberspace, the new home of Mind. On behalf of the future, I ask you of the past to leave us alone. You are not welcome among us. You have no sovereignty where we gather.

[…]

Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.

We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.

We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.

Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

Our identities have no bodies, so, unlike you, we cannot obtain order by physical coercion. We believe that from ethics, enlightened self-interest, and the commonweal, our governance will emerge . Our identities may be distributed across many of your jurisdictions. The only law that all our constituent cultures would generally recognize is the Golden Rule. We hope we will be able to build our particular solutions on that basis. But we cannot accept the solutions you are attempting to impose.

[…]

Your increasingly obsolete information industries would perpetuate themselves by proposing laws, in America and elsewhere, that claim to own speech itself throughout the world. These laws would declare ideas to be another industrial product, no more noble than pig iron. In our world, whatever the human mind may create can be reproduced and distributed infinitely at no cost. The global conveyance of thought no longer requires your factories to accomplish.

[…]

We will create a civilization of the Mind in Cyberspace. May it be more humane and fair than the world your governments have made before.

Davos, Switzerland

February 8, 1996

by John Perry Barlow <barlow@eff.org>

The Moral Hazards and Legal Conundrums of Our Robot-Filled Future | Science | WIRED

The Moral Hazards and Legal Conundrums of Our Robot-Filled Future | Science | WIRED.

robot-morality-inline

Whether you find it exhilarating or terrifying (or both), progress in robotics and related fields like AI is raising new ethical quandaries and challenging legal codes that were created for a world in which a sharp line separates man from machine. Last week, roboticists, legal scholars, and other experts met at the University of California, Berkeley law school to talk through some of the social, moral, and legal hazards that are likely to arise as that line starts to blur.

[…]

We May Have Feelings for Robots

Darling studies the attachments people form with robots. “There’s evidence that people respond very strongly to robots that are designed to be lifelike,” she said. “We tend to project onto them and anthropomorphize them.”

Most of the evidence for this so far is anecdotal. Darling’s ex-boyfriend, for example, named his Roomba and would feel bad for it when it got stuck under the couch. She’s trying to study human empathy for robots in a more systematic way. In one ongoing study she’s investigating how people react when they’re asked to “hurt” or “kill” a robot by hitting it with various objects. Preliminary evidence suggests they don’t like it one bit.

Another study by Julie Carpenter, a University of Washington graduate student, found that soldiers develop attachments to the robots they use to detect and defuse roadside bombs and other weapons. In interviews with service members, Carpenter found that in some cases they named their robots, ascribed personality traits to them, and felt angry or even sad when their robot got blown up in the line of duty.

This emerging field of research has implications for robot design, Darling says. If you’re building a robot to help take care of elderly people, for example, you might want to foster a deep sense of engagement. But if you’re building a robot for military use, you wouldn’t want the humans to get so attached that they risk their own lives.

There might also be more profound implications. In a 2012 paper, Darling considers the possibility of robot rights. She admits it’s a provocative proposition, but notes that some arguments for animal rights focus not on the animals’ ability to experience pain and anguish but on the effect that cruelty to animals has on humans. If research supports the idea that abusing robots makes people more abusive towards people, it might be a good idea to have legal protections for social robots, Darling says.

Robots Will Have Sex With Us

Robotics is taking sex toys to a new level, and that raises some interesting issues, ranging from the appropriateness of human-robot marriages to using robots to replace prostitutes or spice up the sex lives of the elderly. Some of the most provocative questions involve child-like sex robots. Arkin, the Georgia Tech roboticist, thinks it’s worth investigating whether they could be used to rehabilitate sex offenders.

“We have a problem with pedophilia in society,” Arkin said. “What do we do with these people after they get out of prison? There are very high recidivism rates.” If convicted sex offenders were “prescribed” a child-like sex robot, much like heroin addicts are prescribed methadone as part of a program to kick the habit, it might be possible to reduce recidivism, Arkin suggests. A government agency would probably never fund such a project, Arkin says, and he doesn’t know of anyone else who would either. “But nonetheless I do believe there is a possibility that we may be able to better protect society through this kind of research, rather than having the sex robot cottage industry develop in seedy back rooms, which indeed it is already,” he said.

Even if—and it’s a big if—such a project could win funding and ethical approval, it would be difficult to carry out, Sharkey cautions. “How do you actually do the research until these things are out there in the wild and used for a while? How do you know you’re not creating pedophiles?” he said.

How the legal system would deal with child-like sex robots isn’t entirely clear, according to Ryan Calo, a law professor at the University of Washington. In 2002, the Supreme Court ruled that simulated child pornography (in which young adults or computer generated characters play the parts of children) is protected by the First Amendment and can’t be criminalized. “I could see that extending to embodied [robotic] children, but I can also see courts and regulators getting really upset about that,” Calo said.

Our Laws Aren’t Made for Robots

Child-like sex robots are just one of the many ways in which robots are likely to challenge the legal system in the future, Calo said. “The law assumes, by and large, a dichotomy between a person and a thing. Yet robotics is a place where that gets conflated,” he said.

For example, the concept of mens rea (Latin for “guilty mind”) is central to criminal law: For an act to be considered a crime, there has to be intent. Artificial intelligence could throw a wrench into that thinking, Calo said. “The prospect of robotics behaving in the wild, displaying emergent or learned behavior creates the possibility there will be crimes that no one really intended.”

To illustrate the point, Calo used the example of Darius Kazemi, a programmer who created a bot that buys random stuff for him on Amazon. “He comes home and he’s delighted to find some box that his bot purchased,” Calo said. But what if Kazemi’s bot bought some alcoholic candy, which is illegal in his home state of Massachusetts? Could he be held accountable? So far the bot hasn’t stumbled on Amazon’s chocolate liqueur candy offerings—it’s just hypothetical. But Calo thinks we’ll soon start seeing cases that raise these kinds of questions.

And it won’t stop there. The apparently imminent arrival of autonomous vehicles will raise new questions in liability law. Social robots inside the home will raise 4th Amendment issues. “Could the FBI get a warrant to plant a question in a robot you talk to, ‘So, where’d you go this weekend?’” Calo asked. Then there are issues of how to establish the limits that society deems appropriate. Should robots or the roboticists who make them be the target of our laws and regulations?

In Praise of Idleness By Bertrand Russell

In Praise of Idleness By Bertrand Russell.

I think that there is far too much work done in the world, that immense harm is caused by the belief that work is virtuous, and that what needs to be preached in modern industrial countries is quite different from what always has been preached. Everyone knows the story of the traveler in Naples who saw twelve beggars lying in the sun (it was before the days of Mussolini), and offered a lira to the laziest of them. Eleven of them jumped up to claim it, so he gave it to the twelfth. this traveler was on the right lines.

[…]

Whenever a person who already has enough to live on proposes to engage in some everyday kind of job, such as school-teaching or typing, he or she is told that such conduct takes the bread out of other people’s mouths, and is therefore wicked. If this argument were valid, it would only be necessary for us all to be idle in order that we should all have our mouths full of bread. What people who say such things forget is that what a man earns he usually spends, and in spending he gives employment. As long as a man spends his income, he puts just as much bread into people’s mouths in spending as he takes out of other people’s mouths in earning. The real villain, from this point of view, is the man who saves. If he merely puts his savings in a stocking, like the proverbial French peasant, it is obvious that they do not give employment.

[…]

In view of the fact that the bulk of the public expenditure of most civilized Governments consists in payment for past wars or preparation for future wars, the man who lends his money to a Government is in the same position as the bad men in Shakespeare who hire murderers. The net result of the man’s economical habits is to increase the armed forces of the State to which he lends his savings. Obviously it would be better if he spent the money, even if he spent it in drink or gambling.

But, I shall be told, the case is quite different when savings are invested in industrial enterprises. When such enterprises succeed, and produce something useful, this may be conceded. In these days, however, no one will deny that most enterprises fail. That means that a large amount of human labor, which might have been devoted to producing something that could be enjoyed, was expended on producing machines which, when produced, lay idle and did no good to anyone. The man who invests his savings in a concern that goes bankrupt is therefore injuring others as well as himself. If he spent his money, say, in giving parties for his friends, they (we may hope) would get pleasure, and so would all those upon whom he spent money, such as the butcher, the baker, and the bootlegger. But if he spends it (let us say) upon laying down rails for surface card in some place where surface cars turn out not to be wanted, he has diverted a mass of labor into channels where it gives pleasure to no one. Nevertheless, when he becomes poor through failure of his investment he will be regarded as a victim of undeserved misfortune, whereas the gay spendthrift, who has spent his money philanthropically, will be despised as a fool and a frivolous person.

[…]

I want to say, in all seriousness, that a great deal of harm is being done in the modern world by belief in the virtuousness of work, and that the road to happiness and prosperity lies in an organized diminution of work.

First of all: what is work? Work is of two kinds: first, altering the position of matter at or near the earth’s surface relatively to other such matter; second, telling other people to do so. The first kind is unpleasant and ill paid; the second is pleasant and highly paid. The second kind is capable of indefinite extension: there are not only those who give orders, but those who give advice as to what orders should be given. Usually two opposite kinds of advice are given simultaneously by two organized bodies of men; this is called politics. The skill required for this kind of work is not knowledge of the subjects as to which advice is given, but knowledge of the art of persuasive speaking and writing, i.e. of advertising.

[…]

Modern technique has made it possible for leisure, within limits, to be not the prerogative of small privileged classes, but a right evenly distributed throughout the community. The morality of work is the morality of slaves, and the modern world has no need of slavery.

[…]

To this day, 99 per cent of British wage-earners would be genuinely shocked if it were proposed that the King should not have a larger income than a working man. The conception of duty, speaking historically, has been a means used by the holders of power to induce others to live for the interests of their masters rather than for their own. Of course the holders of power conceal this fact from themselves by managing to believe that their interests are identical with the larger interests of humanity. Sometimes this is true; Athenian slave-owners, for instance, employed part of their leisure in making a permanent contribution to civilization which would have been impossible under a just economic system. Leisure is essential to civilization, and in former times leisure for the few was only rendered possible by the labors of the many. But their labors were valuable, not because work is good, but because leisure is good. And with modern technique it would be possible to distribute leisure justly without injury to civilization.

[…]

The war showed conclusively that, by the scientific organization of production, it is possible to keep modern populations in fair comfort on a small part of the working capacity of the modern world. If, at the end of the war, the scientific organization, which had been created in order to liberate men for fighting and munition work, had been preserved, and the hours of the week had been cut down to four, all would have been well. Instead of that the old chaos was restored, those whose work was demanded were made to work long hours, and the rest were left to starve as unemployed. Why? Because work is a duty, and a man should not receive wages in proportion to what he has produced, but in proportion to his virtue as exemplified by his industry.

This is the morality of the Slave State, applied in circumstances totally unlike those in which it arose. No wonder the result has been disastrous. Let us take an illustration. 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. But in the actual world this would be thought demoralizing. The men still work eight hours, there are too many pins, some employers go bankrupt, and half the men previously concerned in making pins are thrown out of work. There is, in the end, just as much leisure as on the other plan, but half the men are totally idle while half are still overworked. In this way, it is insured that the unavoidable leisure shall cause misery all round instead of being a universal source of happiness. Can anything more insane be imagined?

The idea that the poor should have leisure has always been shocking to the rich. In England, in the early nineteenth century, fifteen hours was the ordinary day’s work for a man; children sometimes did as much, and very commonly did twelve hours a day. When meddlesome busybodies suggested that perhaps these hours were rather long, they were told that work kept adults from drink and children from mischief. When I was a child, shortly after urban working men had acquired the vote, certain public holidays were established by law, to the great indignation of the upper classes. I remember hearing an old Duchess say: ‘What do the poor want with holidays? They ought to work.’ People nowadays are less frank, but the sentiment persists, and is the source of much of our economic confusion.

[…]

If the ordinary wage-earner worked four hours a day, there would be enough for everybody and no unemployment — assuming a certain very moderate amount of sensible organization. This idea shocks the well-to-do, because they are convinced that the poor would not know how to use so much leisure. In America men often work long hours even when they are well off; such men, naturally, are indignant at the idea of leisure for wage-earners, except as the grim punishment of unemployment; in fact, they dislike leisure even for their sons. Oddly enough, while they wish their sons to work so hard as to have no time to be civilized, they do not mind their wives and daughters having no work at all. the snobbish admiration of uselessness, which, in an aristocratic society, extends to both sexes, is, under a plutocracy, confined to women; this, however, does not make it any more in agreement with common sense.

[…]

Industry, sobriety, willingness to work long hours for distant advantages, even submissiveness to authority, all these reappear; moreover authority still represents the will of the Ruler of the Universe, Who, however, is now called by a new name, Dialectical Materialism.

[…]

For ages, men had conceded the superior saintliness of women, and had consoled women for their inferiority by maintaining that saintliness is more desirable than power. At last the feminists decided that they would have both, since the pioneers among them believed all that the men had told them about the desirability of virtue, but not what they had told them about the worthlessness of political power. A similar thing has happened in Russia as regards manual work. For ages, the rich and their sycophants have written in praise of ‘honest toil’, have praised the simple life, have professed a religion which teaches that the poor are much more likely to go to heaven than the rich, and in general have tried to make manual workers believe that there is some special nobility about altering the position of matter in space, just as men tried to make women believe that they derived some special nobility from their sexual enslavement.

[…]

A large country, full of natural resources, awaits development, and has has to be developed with very little use of credit. In these circumstances, hard work is necessary, and is likely to bring a great reward. But what will happen when the point has been reached where everybody could be comfortable without working long hours?

In the West, we have various ways of dealing with this problem. We have no attempt at economic justice, so that a large proportion of the total produce goes to a small minority of the population, many of whom do no work at all. Owing to the absence of any central control over production, we produce hosts of things that are not wanted. We keep a large percentage of the working population idle, because we can dispense with their labor by making the others overwork. When all these methods prove inadequate, we have a war: we cause a number of people to manufacture high explosives, and a number of others to explode them, as if we were children who had just discovered fireworks. By a combination of all these devices we manage, though with difficulty, to keep alive the notion that a great deal of severe manual work must be the lot of the average man.

[…]

The fact is that moving matter about, while a certain amount of it is necessary to our existence, is emphatically not one of the ends of human life. If it were, we should have to consider every navvy superior to Shakespeare. We have been misled in this matter by two causes. One is the necessity of keeping the poor contented, which has led the rich, for thousands of years, to preach the dignity of labor, while taking care themselves to remain undignified in this respect. The other is the new pleasure in mechanism, which makes us delight in the astonishingly clever changes that we can produce on the earth’s surface. Neither of these motives makes any great appeal to the actual worker. If you ask him what he thinks the best part of his life, he is not likely to say: ‘I enjoy manual work because it makes me feel that I am fulfilling man’s noblest task, and because I like to think how much man can transform his planet. It is true that my body demands periods of rest, which I have to fill in as best I may, but I am never so happy as when the morning comes and I can return to the toil from which my contentment springs.’ I have never heard working men say this sort of thing. They consider work, as it should be considered, a necessary means to a livelihood, and it is from their leisure that they derive whatever happiness they may enjoy.

It will be said that, while a little leisure is pleasant, men would not know how to fill their days if they had only four hours of work out of the twenty-four. In so far as this is true in the modern world, it is a condemnation of our civilization; it would not have been true at any earlier period. There was formerly a capacity for light-heartedness and play which has been to some extent inhibited by the cult of efficiency. The modern man thinks that everything ought to be done for the sake of something else, and never for its own sake. Serious-minded persons, for example, are continually condemning the habit of going to the cinema, and telling us that it leads the young into crime.

[…]

The butcher who provides you with meat and the baker who provides you with bread are praiseworthy, because they are making money; but when you enjoy the food they have provided, you are merely frivolous, unless you eat only to get strength for your work. Broadly speaking, it is held that getting money is good and spending money is bad. Seeing that they are two sides of one transaction, this is absurd; one might as well maintain that keys are good, but keyholes are bad. Whatever merit there may be in the production of goods must be entirely derivative from the advantage to be obtained by consuming them. The individual, in our society, works for profit; but the social purpose of his work lies in the consumption of what he produces. It is this divorce between the individual and the social purpose of production that makes it so difficult for men to think clearly in a world in which profit-making is the incentive to industry. We think too much of production, and too little of consumption. One result is that we attach too little importance to enjoyment and simple happiness, and that we do not judge production by the pleasure that it gives to the consumer.

When I suggest that working hours should be reduced to four, I am not meaning to imply that all the remaining time should necessarily be spent in pure frivolity. I mean that four hours’ work a day should entitle a man to the necessities and elementary comforts of life, and that the rest of his time should be his to use as he might see fit. It is an essential part of any such social system that education should be carried further than it usually is at present, and should aim, in part, at providing tastes which would enable a man to use leisure intelligently. I am not thinking mainly of the sort of things that would be considered ‘highbrow’.

[…]

The pleasures of urban populations have become mainly passive: seeing cinemas, watching football matches, listening to the radio, and so on. This results from the fact that their active energies are fully taken up with work; if they had more leisure, they would again enjoy pleasures in which they took an active part.

In the past, there was a small leisure class and a larger working class. The leisure class enjoyed advantages for which there was no basis in social justice; this necessarily made it oppressive, limited its sympathies, and caused it to invent theories by which to justify its privileges. These facts greatly diminished its excellence, but in spite of this drawback it contributed nearly the whole of what we call civilization. It cultivated the arts and discovered the sciences; it wrote the books, invented the philosophies, and refined social relations. Even the liberation of the oppressed has usually been inaugurated from above. Without the leisure class, mankind would never have emerged from barbarism.

The method of a leisure class without duties was, however, extraordinarily wasteful. None of the members of the class had to be taught to be industrious, and the class as a whole was not exceptionally intelligent. The class might produce one Darwin, but against him had to be set tens of thousands of country gentlemen who never thought of anything more intelligent than fox-hunting and punishing poachers. At present, the universities are supposed to provide, in a more systematic way, what the leisure class provided accidentally and as a by-product. This is a great improvement, but it has certain drawbacks. University life is so different from life in the world at large that men who live in academic milieu tend to be unaware of the preoccupations and problems of ordinary men and women; moreover their ways of expressing themselves are usually such as to rob their opinions of the influence that they ought to have upon the general public. Another disadvantage is that in universities studies are organized, and the man who thinks of some original line of research is likely to be discouraged. Academic institutions, therefore, useful as they are, are not adequate guardians of the interests of civilization in a world where everyone outside their walls is too busy for unutilitarian pursuits.

In a world where no one is compelled to work more than four hours a day, every person possessed of scientific curiosity will be able to indulge it, and every painter will be able to paint without starving, however excellent his pictures may be. Young writers will not be obliged to draw attention to themselves by sensational pot-boilers, with a view to acquiring the economic independence needed for monumental works, for which, when the time at last comes, they will have lost the taste and capacity. Men who, in their professional work, have become interested in some phase of economics or government, will be able to develop their ideas without the academic detachment that makes the work of university economists often seem lacking in reality. Medical men will have the time to learn about the progress of medicine, teachers will not be exasperatedly struggling to teach by routine methods things which they learnt in their youth, which may, in the interval, have been proved to be untrue.

[…]

Good nature is, of all moral qualities, the one that the world needs most, and good nature is the result of ease and security, not of a life of arduous struggle. Modern methods of production have given us the possibility of ease and security for all; we have chosen, instead, to have overwork for some and starvation for others. Hitherto we have continued to be as energetic as we were before there were machines; in this we have been foolish, but there is no reason to go on being foolish forever.