What makes us durable in alone time is a combination of background, personality, mindset, approach, and mental tools. It may come as no surprise that adaptable, confident, and optimistic people are better at alone time, because those traits are important for resilience in any context. But we are also learning that those who are able to stop and introspect, who are generally curious and self-reliant, flourish when they’re alone. Perhaps more importantly, how we perceive solitude can make or break that time. Being able to see value or meaning in it, even when we must be alone, is critical. Feeling that we have interesting and challenging activities in that space also makes it more enjoyable.

Chapter 1 investigates the English Reformation conversation on contentment, beginning with early sixteenth-century translations of St. Paul’s epistles and Martin Luther’s works and ending with texts from the English Revolution. Renaissance authors did not invent contentedness, but they drew upon available traditions to reinvent a contentment consistent with Protestant ideals and adapted to the needs of English audiences. Chapter 1 charts the role of contentment in Foxe’s Acts and Monuments, Burton’s Anatomy of Melancholy, Charles I’s Eikon Basilike, and Hobbes’s Leviathan, as well as an archive of sermons and theological treatises. First, it traces the notion of Christian contentment to two passages in 1 Timothy 6 and Philippians 4, which featured heavily in the cultural discourse. Next, it examines how reformers reconcile contentment, suffering, and even martyrdom. Then, it analyzes the relationship between contentment and contemporary theories of embodiment and the passions. Finally, it shows how authors extended individual contentedness to the body politic. During the Renaissance, contentment became a prominent Protestant principle of fortifying self and society.

While the five chapters examine aspects of early modern contentment that often challenge reigning critical and theoretical assumptions, the conclusion revisits the significance of those assumptions. In this way, the book not only provides a literary and intellectual history of contentedness in the Renaissance, but it also explores the merits such contentment might have in a contemporary context. Just as an emergent Protestant culture and an outpouring of English literature on page and stage precipitated widespread interest in contentedness, subsequent shifts in philosophy, science, global affairs, and artistic sensibilities led to yet another reappraisal. The consequences of that reappraisal, the deformation of contentment, persist to the present day.