There is an abundance of labour saving and high-end goods, but a distressing lack of surroundings in which to enjoy this affluence. abc

Disraeli stated that 'increased means and increased leisure are the two civilisers of man'. However, this statement will not seem to apply to the twentieth century situation. Rationalisation of production has resulted in rationalisation of leisure, freed from tradition, customs and morals; this, consequently, has led to an insatiable demand for mass produced distraction, while work is being looked upon as a necessary evil, contrary to the idea of work held by medieval craftsmen. Really, many individuals find greater well-being and satisfaction in their own leisure time or after retirement tasks than in jobs, nevertheless exceptionally paid. This witty high quality portfolio has oodles of disturbing aids for the reason for it. In many cases workers favor shorter hours to more pay or longer vacations (Jacobson & Roucelc, 1959), partially because their jobs require only simple skills and are monotonous. Hence there is an increased tendency to escape from the brutal facts of work by indulging in flights of fancy and day dreaming through television, cinema and mass sports. There's some signs, however, that individuals are taking more interest in civic and political issues; and there's a greater demand for entertainment of a cultural worth, but it's overshadowed by the headlong drive towards shallow beguilement and dreary leisure activities. Nonetheless, leisure might be the chance of humanity in the age of automation to increase real well-being and elevate the person to a true appreciation of what is really bearing and worthwhile; for automation can provide the leisure time for intellectual and creative work. Affluence and automation may multiply vacuous heads and increase indifference, but also it does permit a better life.

The 'Leisure Society' is one of paradox. There is plenty of labour saving and high-end goods, but a distressing dearth of environment in which to enjoy this affluence. Cities are choked with traffic and polluted with wastes and fumes; education and mental health don't keep up with the improvements in material things, and ingenuity is replaced by passive participation of the masses. This may well be called the age of conformity of ideas and matters; standardisation of creation seems to lead to standardisation of thinking. Nineteenth century individualism is observed to be swinging towards utter conformity, from the lonely person to the lonely bunch composed of organisation guys (Whyte, 1956). The danger is the fact that, as was pointed out by Arnold Toynbee, society will decline once its creative minority begins to fall.

Man, however, is essentially a creature of imagination rather than of intellect (Cohen, 1963). Education could cultivate this quality rather than overestimating the intellectual; it may also endeavour to present a coherent picture of man, in which biological, historical and cultural facets all play a part. If you want to learn additional resources on analyze ds200sdcig1afb, we know of heaps of libraries you should think about investigating. This focus on the creative power of man and his acknowledgement of the appropriate pattern of life could maybe empower many to resist the efforts of the mass purveyors of entertainment and their shabby tendencies to cut back demand to the lowest common denominator; the educational machine could nicely train the young as consumers and not only as producers. The problems are complicated, but not insoluble; in this era of rapid technological change the issues are pressing, simply because they might affect the very fabric of society..