¹ Simon, Yves R., Work, Society, and Culture, ed. Kuic, Vukan (New York, 1971).Google Scholar

² Carlyle, , Past and Present; Lowell, A Glance Behind the CurtainGoogle Scholar; Morgan, Angela, Work: A Song of Triumph.Google Scholar

³ Simone Weil, for example, wrote this in 1943: “Our age has its own particular mission — the creation of a civilization founded upon the spiritual nature of work. The thoughts relating to a presentiment of this vocation, and which are scattered about in Rousseau, George Sand, Tolstoy, Proudhon and Marx, in papal encyclicals and elsewhere, are the only original thoughts of our time, the only ones we haven't borrowed from the Greeks” (The Need for Roots [London, 1952], pp. 91–92).Google Scholar See also Clayre, Alasdair, Work and Play: Ideas and Experience of Work and Leisure (New York, 1974).Google Scholar

⁴ The Human Condition (Chicago, 1958), p. 101.Google Scholar

⁵ Reflections on the Revolution in France, ed. Mahoney, Thomas H. D. (New York, 1955), p. 56.Google Scholar

⁶ Arendt, , Human Condition, p. 322.Google Scholar

⁷ In his “Confession of Faith,” Jacques Maritain claims that it was Christianity that “restored to action its human significance as a service to our neighbor, and rehabilitated work by disclosing in it a value of natural redemption, as it were.” Christianity also “called to the contemplation of the saints and to perfection, not a few specialists or privileged persons, but all men, who are all bound proportionately by the law of work. Man is at once ‘homo faber’ and ‘homo sapiens,’ and he is ‘homo faber’ before truly and actually being ‘homo sapiens’ and in order to become the latter. In this way Christianity saved, but by transforming and delivering from the error which tainted it, the Greek idea of the superiority of the contemplative life” (The Social and Political Philosophy of Jacques Maritain, ed. Evans, Joseph W. and Ward, Leo R. [Notre Dame, Indiana, 1976], p. 335).Google Scholar

⁸ For an original distinction between manual, technical, social and intellectual work, see Simon, Yves R., “The Concept of Work,” in The Works of the Mind, ed. Heywood, Robert B. (Chicago, 1947, 1966).Google Scholar

⁹ de Grazia, Sebastian, Of Time, Work, and Leisure (New York, 1962), p. 327.Google Scholar

¹⁰ Ibid., p. 294.

¹¹ Ibid., p. 379.

¹² Ibid., p. 387.

¹³ Ibid., p. 409.

¹⁴ Ibid., p. 434.

¹⁵ Pieper, Josef, Leisure: The Basis of Culture, intro. Eliot, T. S. (New York, 1952), p. 53.Google Scholar

¹⁶ Ibid., p. 56.

¹⁷ Ibid., pp. 64–65.

¹⁸ Ibid., pp. 70–71.

¹⁹ Ibid., p. 75.

²⁰ Ibid., p. 78.

²¹ Ibid., p. 80.

²² See, for instance, Simon, Yves R., “The Problem of Transcendence and Proudhon's Challenge,” Thought, 54 (06 1979), 176–185.CrossRefGoogle Scholar

²³ Eliot, T. S., Notes Towards the Definition of Culture (New York, 1949), p.21.Google Scholar

²⁴ Ibid., pp. 24–25.

²⁵ Ibid., p. 40.

²⁶ Ibid., p. 26.

²⁷ Read, Herbert, To Hell with Culture (New York, 1963), p. 30.Google Scholar

²⁸ Ibid., p. 34.

²⁹ Ibid., p. 35.

³⁰ Ethics 10.7.1177b.

³¹ “A Philosophical Definition of Leisure,” in Leisure in America: Blessing or Curse? ed. Charlesworth, James C. (Philadelphia, 1964), p. 29.Google Scholar

³² Simon, , Work, Society, and Culture, pp. 187–88.Google Scholar

³³ Hutchins, Robert M., The Learning Society (New York, 1968).Google Scholar

³⁴ Simon, , Work, Society, and Culture, p. 186.Google Scholar