Kurt Vonnegut, Harpers Magazine, September 1996, Page 26
I work at home, and if I wanted to, I could have a computer right by my bed, and I’d never have to leave it. But I use a typewriter, and afterward I mark up the pages with a pencil.
Then I call up this woman named Carol out in Woodstock and say, “Are you still doing typing?” Sure she is, and her husband is trying to track bluebirds out there and not having much luck, and so we chitchat back and forth, and I say, “Okay, I’ll send you the pages.”
Then I go down the Steps and my wife calls, “Where are you going?” “Well,” I say, “I’m going to buy an envelope.” And she says, “You’re not a poor man. Why don’t you buy a thousand envelopes? They’ll deliver them, and you can put them in the closet.” And I say, “Hush.”
So I go to this newsstand across the street where they sell magazines and lottery tickets and stationery. I have to get in line because there are people buying candy and all that sort of thing, and I talk to them. The woman behind the counter has a jewel between her eyes, and when it’s my turn, I ask her if there have been any big winners lately. I get my envelope and seal it up and go to the postal convenience center down the block at the corner of Forty-seventh Street and Second Avenue, where I’m secretly in love with the woman behind the counter.
I keep absolutely poker-faced; I never let her know how I feel about her. One time I had my pocket picked in there and got to meet a cop and tell him about it. Anyway, I address the envelope to Carol in Woodstock. I stamp the envelope and mail it in a mailbox in front of the post office, and I go home. And I’ve had a hell of a good time. I tell you, we are here on Earth to fart around, and don’t let anybody tell you any different.
Michel, Quoist From Staffan Linder. The Increasing Scarcity of Time. New York: Columbia University Press, 1970
Good-by Sir, excuse me, I haven’t time.
I’ll come back, I can’t wait, I haven’t time.
I must end this letter—I haven’t time.
I’d love to help you, but I haven’t time
I can’t accept, having no time.
I can’t think, I can’t read, I’m swamped, I haven’t time
I’d like to pray, but I haven’t time.
Tibor Scitovsky, The Joyless Economy, New York, 1976: ISBN 0195073460, Page 194
The 7.9 minutes a day we spend on average in walking, hiking, playing outdoors, and engaging in active is less than a third of the 28.5 minutes a day western Europeans devote to those activities, and the disparity is even greater in the time we (3.3 minutes) and they (16.8 minutes) devote to gardening and pets. Visits to cafes and pubs take up 2.7 minutes of our day, 7 minutes of theirs; we spend 0.6 minutes a day in theaters and museums, less than a half of the 1.4 minutes they spend.
Architecture Magazine December, 1999
The average American spends only 72 minutes outdoors each day.
The average American household watches 50 hours, 44 minutes of TV every week.
Amount of time the average American will spend watching TV commercials over a lifetime: 1 year
Ratio of humans to TVs: 4 to 1
Americans typically spend 6 hours per week shopping and 40 minutes playing with kids.
Percentage of employed Americans who feel the need to simplify their lives and create more time for family: 81
Nancy Gaubatz, “A Lesson for Efficient Living,” TheChristian Science Monitor, March 26, 2003. Pages 1-2
I was working for the most efficient man on earth.
He as a motivational speaker, and vice president of a large company. I was his assistant, which meant that when he needed to be efficient, I had to take up the slack. As it was, I would never have been able to practice the efficient way of living that he preached. I thought he did, and my work seemed really important. I woke from that illusion the day that he decided to get married—in the office.
He had been dating a woman for a year. She was kind and young, with large eyes and long legs. The thing that impressed him most about her, though, was that she was so impressed with him. She didn’t seem to mind making dates to see him over the phone with me. I had never seen her before the day she was to be married. She looked smart in her white pantsuit and white pumps. A real business beauty.
“Nancy, can you come here a moment please?” my boss called from his office. When I went in, he continued. “We don’t have much time. I have an 11:30 with Mr. Stevens. So sally and I are getting married in the conference room. Would you care to be her maid of honor?”
“Uh, uh, well I, uh, suppose I could uh.”
“Great. Conference room across from Miller’s desk in two minutes. I’m going to use the restroom now.”
As shocked and unnerved as I was by this proposal, I complied. I walked down the hall to the conference room. Phil, the head of accounting, was standing by someone I assumed was the judge performing the ceremony.
“I’m the best man. We’d just finished a meeting together and he asked me to be the best man and I thought, well, heck, why not!”
I smiled and stood quietly behind the bride to be. She smiled back at me.
“Isn’t this exciting? Hi, I’m Sally. Thank you so much for taking the time to do this. I know you must be busy.” She beamed.
Kahlil Gibran, The Prophet
Of time you would make a stream upon whose bank you would sit and watch its flowing.
Yet the timeless in you is aware of life’s timelessness,
And knows that yesterday is but today’s memory and tomorrow is today’s dream.
And that which sings and contemplates in you is still dwelling within the bounds of that first moment
which scattered the stars into space.
Cummings, E.E. Complete Poems, 1904 - 1962. United States of America: 1991. ISBN 0871401525, Page 1034
there are so many tictoc
clocks everywhere telling people
what toctic time it is for
tictic instance five toc minutes toc past six tic
Spring is not regulated and does
not get out of order nor do
its hands a little jerking move
over numbers slowly
we do not wind it up it has no weights
springs wheels inside of
its slender self no indeed dear
nothing of the kind.
(So, when kiss Spring comes
we’ll kiss each kiss other on kiss the kiss
lips because tic clocks toc don’t make
a toctic difference
to kisskiss you and to
Davies, Robertson. A Voice From the Attic. New York: 1990. ISBN 0140120815, Page 9
What is time? Let the philosophers and the physicists say what they will, time for most of us is the fleeting instant we call Now. Any enjoyment or profit we get from life, we get Now; to kill Now is to abridge our own lives.
Yet how many people there are who read as though some prize awaited them when they turned the last page! They do not wish to read a book; they want to have read it—no matter how. The prize they seek is to have done with the book in hand. And so, as they read, they are always straining forward toward the goal of completion. Is it astonishing that they experience so little on the way, and that while they may be “great readers” quantitatively they are wretchedly poor readers qualitatively, and that they reveal by the poverty of their minds how ill-read they truly are?
From The Importance of Loafing by Lin Yutang, 1938
If men fail to enjoy this earthly existence we have, it is because they do not love life sufficiently and allow it to be turned into a humdrum routine existence.... Our quarrel with efficiency is not that it gets things done, but that it is a thief of time when it leaves us no leisure sure to enjoy ourselves and that it frays our nerves in trying to get things done perfectly. An American editor worries his hair gray to see that no typographical mistakes appear on the pages of his magazine. The Chinese editor is wiser than that. He wants to leave his readers the supreme satisfaction of discovering a few typographical mistakes for themselves. More than that, a Chinese magazine can begin printing serial fiction and forget about it half-way. In America it might bring the roof down on the editors, but in China it doesn’t matter, simply because it doesn’t matter. American engineers in building bridges calculate so finely and exactly as to make the two ends come together within one-tenth of an inch. But when two Chinese begin to dig a tunnel from both sides of a mountain, both come out on the other side. The Chinese’s firm conviction is that it doesn’t matter so long as a tunnel is dug through, and if we have two instead of one, why, we have a double track to boot. Provided you are not in a hurry, two tunnels are as good as one, dug somehow, finished somehow and if the train can get through somehow. And the Chinese are extremely punctual, provided you give them plenty of time to do a thing. They always finish a thing on schedule, provided the schedule is long enough.
Laura Ingalls Wilder, excerpted from Little House in the Ozarks: The Rediscovered Writings edited by Stephen W. Hines. Published by C. K. Hall and Company.
A few days ago, with several others, I attended the meeting of a woman’s club in a neighboring town. We went in a motor car, taking less than an hour for the trip on which we used to spend three hours before the days of motor cars; but we did not arrive at the time appointed nor were we the latest comers by any means. Nearly everyone was I late, and all seemed in a hurry. We hurried through the proceedings; we hurried in our friendly exchanges of conversation; we hurried away; and we hurried all the way home where we arrived late as usual.
What became of the time the motor car saved us? Why was everyone late and in a hurry? I used to drive leisurely over to this town with a team, spend a pleasant afternoon, and reach home not much later than I did this time, and all with a sense of there being time enough, instead of a feeling of rush and hurry. We have so many machines and so many helps, in one way and another, to save time; and yet I wonder what we do with the time we save. Nobody seems to have any!
Neighbors and friends go less often to spend the day. Instead, they say, “We have been planning for so long to come and see you, but we haven’t had time,” and the answer will be: “Everyone makes the same complaint. People don’t go visiting like they used to. There seems to be no time for anything.” I have heard this conversation, with only slight variations, so many times that I should feel perfectly safe to wager that I should hear it anytime the subject might be started. We must have all the time there is, the same as always. We should have more, considering the timesaving, modern conveniences. That becomes of the time we save?
Thomas Moore. The Care of the Soul—A guide for cultivating depth and sacredness in everyday life New York: Harper Collins, 1992, Page 274
Why does our culture seem so angry at things? Why do we take out our frustrations upon the very things that could potentially make our world into a satisfying and comforting home? One answer may be that when we are cut off from soul and its sensitivity to great spans of time and even timeless elements, we long painfully for an ideal future and for immortality. Old buildings remind us of a past we were not a part of. If we are identified with the ego, then those past times are an affront to our desire for immortality.
Henry Ford, a pioneer in efficient manufacturing, is supposed to have said that history is bunk. If our life efforts are directed toward making a new world, toward growth and constant improvement, then the past will be the enemy, a reminder of death.
R. Alec Mackenzie, The Time Trap, New York, 1972
When long-range objectives become obscured it is easy to replace them with much shorter-range and even hopelessly misplaced goals, such as efficiency. This is not to argue against being efficient in the right things at the right time. But efficiency, as an end in itself, is futile.
Rechtschaffen, Stephan, Timeshifting, New York: 1996. ISBN 0385478496, Pages 54 and 139
There is such a significant difference in our lives when we are able to slow down, expand the moment, and become fully present for life around us. Then a walk in the woods, a game with our children, or a symphony by Beethoven can bring us to the same peak as parachuting. Smelling a flower, spending time in meditation, even doing household chores or eating a meal can be intensely pleasurable. Since most of our lives are not lived with the extensity of an Indy 500, think how much more rewarding it is to get most of our highs from everyday events....
Today, time is a measure both of productivity and efficiency. The more we work, we believe, the more we produce; the more we “use our time well,” the better our work will be. We are paid by the hour according to how much we can produce. Our recognition in money or fame is based on our productivity measured against time.
Kundera, Milan, Slowness New York: 1995 ISBN 0060173696, Pages 2 and 3
Speed is the form of ecstasy the technical revolution has bestowed on man. As opposed to a motorcyclist, the runner is always present in his body, forever required to think about his blisters, his exhaustion; when he runs he feels his weight, his age, more conscious than ever of himself and of his time of life.
This all changes when man delegates the faculty of speed to a machine: from then on, his own body is outside the process, and he gives over to a speed that is noncorporeal, nonmaterial, pure speed, speed itself, ecstasy speed. A curious alliance: the cold impersonality of technology with the flames of ecstasy.
Why has the pleasure of slowness disappeared? Ah, where have they gone, those loafing heroes of folk song, those vagabonds who roam from one mill to another and bed down under the stars? Have they vanished along with footpaths, with grasslands and clearings, with nature? There is a Czech proverb that describes their easy indolence by a metaphor: “They are gazing at God’s windows.” A person gazing at God’s windows is not bored: he is happy. In our world, indolence has turned into having nothing to do, which is a completely different thing: a person with nothing to do is frustrated, bored, is constantly searching for the activity he lacks.
Rajesh Shah, “In Praise Of Inefficiency And Disorganization” Haas Week Home, 1996: XXIII:4 Page 1
But something about spending some time rambling, beyond smelling the roses, although they do smell nice, appeals to me. You know, waiting for things to hit you, waiting for events to happen. Giving up control, slowing down, doing only one thing at a time—these all seem like alien ideas at Haas (please don’t let any recruiter see this piece). Since I cannot think of all the possibilities, I don’t mind letting things happen to me, guide me, inform me.
More often than not, nice things have happened. Serendipity has a welcome in my life and I am glad I make room for it.
Blaise Pascal, Pensees,
“I have discovered that all human evil stems from one fact alone: Man’s inability to sit still.”
Margaret Mead, Cultural Patterns and Technical Change, New York, 1955, Page 241
When she worked at home, she followed her own rhythm, and ended an operation when she felt—by the resistance against the pounding mallet or the feel between her fingers—that the process was complete. In the factory she is asked to adjust her rhythm to that of the rhythm prescribed by the factory; to do things according to externally set time limits.
Robert M. Pirsig, Lila. New York: November, 1991 ISBN 0553077376, Page 7
Phaedrus had met Rigel and Capella when rain from a September hurricane caused floods to break through canal walls and submerge buoys and jam locks with debris so that the entire canal had to be closed for two weeks. Boats heading south from the Great Lakes were tied up and their crewmen had nothing to do.
Suddenly a space was created in everyone’s lives. An unexpected gap of time had opened up. The reaction of everyone at first was frustration. To sit around and do nothing, that was just terrible. The yachtsmen had been busy about their own private cruises not really wanting very much to speak to any one else, but now they had nothing better to do than sit around on their boats and talk to each other day after day. Not trivially. In depth. Soon everyone was visiting somebody on somebody else’s boat. Parties broke out everywhere, simultaneously, all night long. Townspeople took an interest in the jam-up of boats, and some of them became acquainted with the sailors. Not trivially. In depth. And more parties broke out.
W.H. Davies, Leisure
What is this life, if, full of care,
We have no lime to stand and stare, No time to stand beneath the boughs
And stare as long as sheep or cows --
No time to see, when woods we pass,
Where squirrels hide their nuts in grass.
No time to see, in broad daylight,
Streams full of stars, like skies at night.
No time to turn at Beauty’s glance, And watch her feet, how they can dance.
No time to wait till her mouth can
Enrich that smile her eyes began.
A poor life this if, full of care,
We have no time to stand and stare.
Bell, Daniel. The Coming of Post-Industrial Society. A Venture in Social Forecasting. New York: 1973. ISBN 465012817, Pages 474-5
Since “free time” becomes more and more precious, the consumer will tend to buy those items that require relatively little of his non-work time and relatively more of his income from work. He will buy items that he can use and then throw away. He will “contract out” various services or maintenances (as he now sends clothes to the dry cleaners). And to do this he may have to work longer in order to acquire the kinds of goods and services that give him a big yield on his non-work time. But the cost may be too high and he has to begin to reckon his trade-offs. He must calculate relative prices and yields from different allocations of time and money. He may find that because of high maintenance cost he will do his own laundry or dry cleaning in a self-service store, thus spending part of his time to save money. Or he may want to spend money to save time.
In balancing these considerations he begins to plot (without knowing that he is doing technical economics) an indifference curve of differential scales of substitution (of time and money) and the marginal utility of each unit of satisfaction in the different sectors of his expenditures. Low yields have to be transferred to high yields until, at the end, his resources have been so efficiently distributed as to give him an equal yield in all sectors of use.
Economic abundance thus reintroduces utility by the back door of time. Man, in his leisure time, has become homo economicus....
The end of scarcity, it was believed—the leap from the kingdom of necessity would be the freeing of time from the inexorable rhythm of economic life. In the end, all time has become an economic calculus. As Auden put it, “Time will say only, I told you so.”
Carlson, Richard., and Joseph Bailey. Slowing Down to the Speed of Life: How to Create a More Peaceful, Simpler Life from the Inside Out. New York: 1997. ISBN 0062514539, Page xxi
Instead of accomplishing the same goals more quickly, we set higher goals, constantly pushing ourselves to do more and do it faster, thus getting further and further behind. Where is all the time that we saved? When do we get it back? When do we get to enjoy life? Isn’t that allegedly why we are doing all these things?
Briskin, Alan, The Stirring Of Soul In The Workplace, Jossey-Bass Publishers, San Francisco 1996: ISBN 0787902810, Page 100
The implications of the standardization of time dawned slowly on the American people. Two years after the railroads thus imposed standard time zones on the nation, time clocks appeared in American factories. Timeliness took on a new meaning, a precision not formerly associated with work. The boss not only owned your time, but now he measured it in precise units and equated it with profit. A Midwestern newspaper acknowledged this trend by noting: The sun is no longer boss of the job. People --- must eat, sleep, and work as well as travel by railroad time” (Rosenzweig, Brier, and Brown, 1993, p. 74). Reason demanded that workers subordinate their own experience of natural rhythms to the logic of efficiency.
Bill McKibben, The Age of Missing Information, Random House, Inc., New York: 1992 ISBN 0394576012, Page 144
Blessed with light bulbs and dams, haven’t we simply figured out a new, somewhat more efficient way to order our lives? We don’t farm anymore, so why should we care much about the seasons or the length of the day? Because, I think, living in linear time means living with a different, and in many ways poorer, set of assumptions than living in cyclical time. On the mountain, feeling fall about to follow summer, I have a strong sense of what fall will be like—fall, not fall of 1991. The precise year, or the decade, matters little; it is a repeating pattern, and I know what it means for my life—that it’s time to gather vegetables and can them, that it’s time to put wood up for the winter. I know this fall won’t be precisely the same as any other—a large part of rural conversation involves meticulous comparison of this year’s snow or heat with the snow or heat of every other year. But I know they’ll be enough alike, unless there is a storm so huge it changes the landscape. And even then how quickly the cycle reasserts itself.
John D. Barrow, Cosmology -- The Origin Of The Universe, New York: 1994 ISBN 0465053548, Page 94
This democratic treatment of observers in Einstein’s general theory of relativity means that there is no preferred way of telling time in the universe. Nobody ever measures some absolute phenomenon called “time”; what one measures is the rate of some physical change in the universe. It could be the fall of sand in an egg-timer, the movement of the hands on a clock face, or the dripping of a tap. There are countless changing phenomena that could be used to define the passage of time. For instance, on a cosmic scale, observers around the universe could use the falling temperature of the background radiation to tell time. No one particular measure of change seems to be more fundamental than any other.
Erich Fromm, The Art of Loving, Continuum Pub Group; ISBN: 0826412602 ; Page 109
The machine which can produce the same quantity in half the time is twice as good as the older and slower one. Of course, there are important economic reasons for this. But, as in so many other aspects, human values have become determined by economic values. What is good for machines must be good for man -- so goes the logic. Modern man thinks he loses something—time—when he does not do things quickly; yet he does not know what to do with the time he gains—except kill it.
Wim Zweers and Jan J. Boersema, Ecology, Technology and Culture : Essays in Environmental Philosophy Great Britain: Paul & Co Pub Consortium, 1994; ISBN: 1874267111, Page 199
Under modern conditions, not destruction but conservation spells ruin, because the very durability of conserved objects is the greatest impediment to the turnover process [of the economy], whose constant gain in speed is the only constancy left wherever it has taken hold.
Percival White The Atlantic Monthly, The July Almanac, 1995 Page 14
“Seventy five years ago, writing in the July, 1920, issue of The Atlantic Monthly”
Efficiency is fondly regarded in the American mind as the greatest contribution of this age to civilization. It is deemed an agency for good, a thing one cannot have too much of.... Efficiency is a lightning calculator, by which you may convert time into anything you like, and read the answer in percentages, to the third decimal place. By its means, for example, you may change minutes into dollars, which is, after all, the thing most of us are trying to do....
Yet there is danger in these glib conversions. Money is a tangible thing. The more you save, the more you have. But time is far more subtle stuff. Saving it does not imply having it. As soon as a man seriously starts saving time, make up your mind that he will no longer have a moment to spare.
Lewis Carroll, Alice in Wonderland. New York: 1932, Page 90
Now, here, you see, it takes all the running you can do to keep in the same place. If you want to get somewhere else, you must run at least twice as fast as that!
Aesop’s Fables, The Hare And The Tortoise
The Tortoise moved with a slow but steady pace; the Hare, trusting his own swiftness, cared little about the race and, lying down by the road fell fast asleep. The Tortoise plodded on, but the Hare overslept and awoke to find the Tortoise crossing the finish line. Slow and steady wins the race.
From William Blake
To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.
Maybe I’m lucky to be going so slowly because I may be going in the wrong direction.
Most of the world’s troubles seem to come from people who are too busy. If only politicians and scientists were lazier, how much happier we would all be.
Feldman, Lee. “Silent Movies.” Musician February 1998, Page 98
Sometimes I walk slowly down crowded streets and avenues. I mean really slowly; people pass by like I’m a ghost. After a few minutes, I feel like I’m living out of time. The movie playing in my head—how I’m going to be so famous that everyone who dislikes me will be permanently embarrassed (for example) -- begins to fade. I start to feel good. I’m now walking slowly enough so that I can see minute variations in the mortar between bricks. After twenty feet (twenty seconds) or so, I might look straight ahead. An abandoned plastic bag is spinning in an interesting pattern, like a human trying to fly.
I cross the street and an old lady not much higher than her walker passes me on the left. The determination it takes just to live a life becomes clear for a moment.
Martha Vanceburg and Sylvia Silverman, Devotional Calendars, Family Feelings, New York: 1989 ISBN 05533470505, Page 23, January 23
Efficiency eases work, but it can curtail or eliminate other values in life. Unquestionably, airplanes are faster than bicycles; but travel by bicycle allows you to smell wildflowers along the roadside; to feel the movement of air, the sun, and the rain; to speak with people along the way; to stop for refreshment.
A small child going for a walk is interested in everything: dead leaves, old cigarette butts, cellophane wrappers. As we grow up, we learn to filter out a lot of what we see, classifying much of it as waste. Only some of it merits our interest; but if we come to value efficiency and speed above all else, we will filter out too much. We’ll deprive ourselves of the human responses that nourish our spirits. Warm human relationships are more valuable than efficient ones. Speed can’t breach my solitude; love can.
By O.L. Crain – 1957
Slow me down, Lord!
Ease the Pounding of my heart
By the quieting of my mind.
Steady my hurried pace
With a vision of the eternal reach of time.
Amidst the confusion of my day,
The calmness of the everlasting hills.
Break the tensions of my nerves
With the soothing music of singing streams
That live in my memory.
Help me to know
The magical restoring power of sleep
Teach me the art
Of taking minute vacations of slowing down
to look at a flower;
to chat with an old friend or make a new one;
to pat a stray dog;
to watch a spider build a web;
to smile at a child;
or read a few lines from a good book.
Remind me each day
That the race is not always to the swift;
That there is more to life than increasing its speed.
Let me look upward
Into the branches of the towering oak
And know that it grew great and strong
Because it grew slowly and well.
Slow me down, Lord,
And inspire me to send my roots deep
Into the soil of life’s enduring values,
That I may grow toward the stars
Of my greater destiny.
Edwards, Owen. “Remembrance of Things Fast.” Forbes ASAP December 2, 1996, Page 116
Some years ago, I managed to spend a few hours a week rowing a single shell. Then, enabled by the tools of the information age to cram more productivity into fewer hours, I increased my working hours (to make more money) and decided that a rowing machine would let me burn calories without the inconvenience of straying too far from my computer. The result was efficient but, in the end, a bland simulation. Then, responding to a sense that all was not entirely well, I joined a rowing club with a boat house on a lake not far from my house. Now I am on the water most mornings around seven, using a technology that has changed little since Thomas Eakins was painting scullers on the Schuylkill River a century ago. I don’t burn any more calories than I do on my home machine, but I watch the gulls and pelicans land and take off, I deal with the wind and the mist, I feel how the long, narrow shell glides over the water when my strokes are good, and, if I make a clumsy mistake, there’s always the chance I’ll encounter the shocking reality of cold water.
Today, we hear politicians and sociologists warn of the coming division between digital haves and have-nots. I suspect this is simply another of the historic separations that inevitably follow close behind technological change—after all, half the world’s population still doesn’t have toilets, yet life goes on. The coming division that will really matter to many of us will be between those who have found a way to balance the yin of digital Zen and the yang of substantial reality, and those who haven’t. The former will understand the power of the digital advantage, and also the consequences of forgetfulness and disassociation that wait in ambush for those possessed by speed. The latter will grow ever more enamored of disengagement—or resistant to reality with all its messiness and unpredictability—and will become a new kind of cloistered, misanthropic monk, socially maladroit, politically unconcerned. Digital adepts increasingly devoid of analog wisdom. People without memories.
Easwaran, Eknath. Take Your Time: Finding Balance in a Hurried World. New York: 1994. ISBN 0786862211, Page 23
A slower life is not an ineffective life; it is not an unartistic life; it is not a boring life. Just the opposite. It is much more effective, more artistic, much richer than a life lived as a race against the clock. It gives you time to pause, to think, to reflect, to decide, to weigh pros and cons. It gives you time for relationships.
Petrini, Carlo. Issue no. 1, April-June 1996 The International Herald of Tastes
Granted, we all know that speed has been the obsession of the modern world for the past hundred years, that it dominates every aspect of social organization and consequently also regulates our meals. Moreover, speed now multiplies our leisure time and empty hours as well, extending that part of the week devoted to relaxation, recreation and pleasure. It is a contradiction that still requires a solution. If only we could look around like snails, warily coming out of our shells, saving energy and drawing more from our contact with the earth and its fruits. Surely this would be a new way of life...
Robinson, John P., and Geoffrey Godbey. Time For Life: The Surprising Ways Americans Use Their Time. U.S.A: 1997, ISBN 0271016523
“Efficiency” has never been a friend of leisure, since “leisure” historically has meant behavior undertaken without reference to time. In the ancient Greek notion of leisure, contemplation was an ideal. Later, “leisure” was thought of as “pastimes,” but one cannot “pass” the time if efficiency is the primary goal. One can only “spend,” “invest,” and “save” it, or one will surely “lose” it. While leisure activity has traditionally been slow-paced and luxuriating in time, the cult of efficiency has reshaped the free time of Americans in fundamental ways. In this postmodern era, all human actions are becoming means to some other end—that is, are instrumental behaviors. We walk for fitness, play golf for contacts, and read to improve one’s mind. Passing the time in activities that are pleasurable in and of themselves is almost a foreign notion. Efficiency rules both at work and at leisure.
Donald B. Kraybill and Marc A. Olshan, The Amish Struggle With Modernity, Philadelphia: 1994, Page 32
Rationalization separates ends from means in the human mind. Abstract thought allows individuals to separate themselves from their immediate environment at least mentally—if not physically. Large corporate structures remove the throttles of power from the immediate control of local people. In contrast to traditional peoples, moderns are often “freed” from the constraints of caste, neighborhood, and family. Discontinuity, mobility, and individuation loosen social ties, making it easier to sever relationships when convenient—divorce being the most obvious example....
To be sure, the electronic age, with instantaneous communication and high-speed travel, has multiplied the number of possible connections an individual might have with others around the globe. But, for the most part, modernization separates and partitions whole systems—psychological, social, and organizational ones—into smaller parts in the name of efficiency and productivity. The systemic ties that bind modern systems together are for the most part abstract, complicated, and separated from the individual’s immediate context. The fragmentation of modern life is sometimes experienced on the personal level as alienation—when meaningful ties to purpose, friends, work, and neighborhood are ruptured.
Putnam, Robert. Bowling Alone: America’s Declining Social Capital. Pages 5 and 7
More Americans are bowling today than ever before, but bowling in organized leagues has plummeted in the last decade or so. Between 1980 and 1993 the total number of bowlers in America increased by 10 percent, while league bowling decreased by 40 percent.... The proportion of Americans who socialize with their neighbors more than once a year has slowly but steadily declined over the last two decades, from 72 percent in 1974 to 61 percent in 1993....
Americans are also less trusting. The proportion of Americans saying that most people can be trusted fell by more than a third between 1960, when 58 percent chose that alternative, and 1993, when only 37 percent did.
Lightman, Alan. Dance For Two. New York: 1996. ISBN 0679758771, Pages 89-90
In the twentieth century the concept of progress changed, becoming increasingly tied to technology and large dehumanized technological systems. By the time of the 1939 World's Fair, in New York, one would read the following in the promotional literature of the futuristic General Motors exhibit: "Since the beginning of civilization, transportation and communication have been keys to Man's progress, his prosperity, his happiness." In one fell swoop, technology, progress, and happiness had become bound in a compelling dream of the future.
Today, at the end of the twentieth century, a crucial question before us is whether developments in technology inevitably improve the quality of life. And if not, we must ask how our society can employ some selectivity and restraint, given the enormous capitalistic forces at work. That is a terribly difficult problem for several reasons, not the least of which is the subjective nature of progress and quality of life. Is progress greater human happiness? Greater comfort? Greater speed in personal transportation and communication? The reduction of human suffering? Longer life span? Even with a definition of progress, its measurements and technological requirements are not straightforward. If progress is human happiness, has anyone shown that twentieth-century people are happier than nineteenth-century people? If progress is comfort, how do we weigh the short-term comfort of air conditioning against the long-term comfort of a pollution-free environment? If progress is longer life span, can we ever discontinue life support for a dying patient in pain?
Only a fool would claim that new technology rarely improves the quality of life. The electric light has expanded innumerable human activities, from reading to nighttime athletic events. Advances in medicine -- particularly the germ theory of disease, public-health programs, and the development of good antiseptics -- have obviously reduced physical suffering and substantially extended the healthy human life span.
But one can also argue that advances in technology do not always improve life. I will skip over such obvious environmental problems as global warming, ozone depletion, and nuclear-waste disposal, and consider something more subtle: high-speed communications. We are already seeing people at restaurants talking into cellular phones as they dine. Others take modems on vacations, so they can stay in touch with their offices at all times. Or consider E-mail, the example I began with. E-mail has undeniable benefits. It is faster than regular mail and cheaper and less obtrusive than the telephone. It can promote conversations among far-flung communities of people, and it can encourage otherwise reticent talkers to speak up, via computer terminals. But E-mail, in my view, also contributes to the haste, the thoughtlessness, and the artificial urgency that increasingly characterize our world.
Russell, Cheryl. The Master Trend How the Baby Boom Generation Is Remaking America New York: Perseus 1993. ISBN 0306445077, Page 57
The culture of the personalized economy is already pervasive: public faxes, automatic teller machines, cellular phone companies, video outlets, computer stores, fast-food restaurants, and twenty-four-hour supermarkets line the highways of urban and suburban America. The contrast between the culture of free agents and the communal culture of the 1950s could not be greater: microwaves versus ovens; fast-food restaurants versus family dinners; fax machines or telephones versus letters; televisions versus newspaper; computer networks versus libraries; videos versus books; credit cards versus saving accounts; twenty-four-hour shopping versus banker’s hours. While many older Americans still cling to the communal culture of mid-century, most of those under 50 --particularly Americans who must work for a living—belong to the culture of free agents, if not out of choice then out of necessity.
The culture of free agents is fast and personal. Speed is the competitive edge in the personalized economy, giving rise to one-hour film processing, walk-in medical clinics, 30-minute pizza delivery, and one-minute managers. The ultimate consequence of the fast-paced culture of free agents is “real time” products and services. These are products and services delivered at the instant someone demands them. The telephone, an instrument of “real time” communication, is more popular than the mail. The fax is displacing overnight delivery. Television itself offers an increasing amount of real-time information through twenty-four-hour news networks and live reporting.
Verespej, Mike. “Be Your Own Force.” Internet World June 21, 1999. Page 22
A former IBM Corp. manager with an M.B.A. from Columbia University, Jewell is concerned that the advances in information technology have created a breed of managers who have lost the art of human interaction and who immerse themselves in information rather than focusing on the value that that information can provide to customers.
Who among us, he asks, is not guilty of sending someone a voice mail or electronic message—rather than getting up to talk to a person two offices away—because of the desire to avoid a possible conflict?
“A lot of managers use electronic mail and voice mail as a crutch,” says Jewell, president and founder of Jewell Consulting Group, Denver. “We have made them a useful avoidance tool on the pretense that we are [avoiding] ‘less efficient’ human interaction.”
Thomas, Susan Gregory “Online party planning misses the human touch.” U.S. News & World Report, 03/27/2000, Vol. 128 Issue 12, Page 65
Silicon Valley's E-everything economy has rewritten many a social custom in the name of efficiency. In much of the country, it is now perfectly acceptable to interrupt a conversation to answer a page, or to hold a cell phone business meeting while at a restaurant table. As an avid user of tech gear, I have happily acculturated to such changes in the workplace. But now that they're infringing on my personal life, efficiency and rudeness are beginning to look a lot alike.
Morris, William. News From Nowhere and Other Writings. London: 1888, Pages 304, 306 -- Lecture Given to the Hampstead Liberal Club, 1884.
Our epoch has invented machines which would have appeared wild dreams to the men of past ages, and of those machines we have as yet made no use. They are called ‘labour-saving’ machines—a commonly used phrase which implies what we expect of them; but we do not get what we expect. What they really do is to reduce the skilled labourer to the ranks of the unskilled, to increase the number of the ‘reserve army of labour’—that is, to increase the precariousness of life among the workers and to intensify the labour of those who serve the machines (as slaves their masters). All this they do by the way, while they pile up the profits of the employers of labour, or force them to expend those profits in bitter commercial war with each other. In a true society these miracles of ingenuity would be for the first time used for minimizing the amount of time spent in unattractive labour, which by their means might be so reduced as to be but a very light burden on each individual. All the more as these machines would most certainly be very much improved when it was no longer a question as to whether their improvement would ‘pay’ the individual, but rather whether it would benefit the community….
What the cost may be, who can tell? Will it be possible to win peace peaceably? Alas, how can it be? We are so hemmed in by wrong and folly, that in one way or other we must always be fighting against them: our own lives may see no end to the struggle, perhaps no obvious hope of the end. It may be that the best we can hope to see is that struggle getting sharper and bitterer day by day, until it breaks out openly at last into the slaughter of men by actual warfare instead of by the slower and crueller methods of ‘peaceful’ commerce.
If we live to see that, we shall live to see much; for it will mean the rich classes grown conscious of their own wrong and robbery, and consciously defending them by open violence; and then the end will be drawing near. But in any case, and whatever the nature of our strife for peace may be, if we only aim at it steadily and with a singleness of heart, and ever keep it in view, a reflection from that peace of the future will illumine the turmoil and trouble of our lives, whether the trouble be seemingly petty, or obviously tragic; and we shall, in our hopes at least, live the lives of men: nor can the present times give us any reward greater than that.
Womack, James P. Lean Thinking. New York: 1996 ISBN 0684810352, Page 50
What happens when you go to your doctor? Usually, you make an appointment some days ahead, then arrive at the appointed time and sit in a waiting room. When the doctor sees you—usually behind schedule—she or he makes a judgment about what your problem is likely to be. You are then routed to the appropriate specialist, quite possibly on another day, certainly after sitting in another waiting room. Your specialist will need to order tests using large, dedicated laboratory equipment, requiring another wait and then another visit to review the results. Then, if the nature of the problem is clear, it’s time for the appropriate treatment, perhaps involving a trip to the pharmacy (and another line), perhaps a trip back to the specialist for a complex procedure (complete with wait). If you are unlucky and require hospital treatment, you enter a whole new world of specialized functions, disconnected processes, and waiting.
If you take a moment to reflect on your experience, you discover that the amount of time actually spent on your treatment was a tiny fraction of the time you spent going through the “process.” Mostly you were sitting and waiting (“patient” is clearly the right word), or moving about to the next step in the diagnosis and treatment. You put up with this because you’ve been told that all this stopping and starting and being handed off to strangers is the price of “efficiency” in receiving the highest-quality care.
T. Kimber and K. Moore, “Victims of Comfort” From Keb’Mo’, 1994, Linicker Music (ASCAP)/ Keb’Mo’ Music (BMI) Epic Division of Sony Music Entertainment
And everyone likes a party, but no one wants to clean.
But I’d like to see a change, somehow,
But I’m a little busy right now...
Just a little busy right now.
I’m a victim of comfort. I got no one else to blame.
I am just a victim of comfort... crying shame.
Jay Walljasper, “Why It’s So Hard To Slow Down” The Speed Trap, Utne Reader March-April 1997, Page 44
Jogi Panghaal, a designer who works with community groups in India, defines the issue as not simply whether speed is good or bad, but whether the world of the future will allow a variety of speeds. He talked at the conference about his concern that a monoculture of speed will develop in which the whole world is expected to move at the same pace. India and other traditional societies of Asia, Latin America, and Africa are already undergoing culture shock as the rule of Western efficiency bears down upon them. People who once lived according to the rhythms of the sun, the seasons, and nature are now buying alarm clocks, carrying pocket calendars, and feeling the pressure to move faster and faster. Panghaal warned that inhabitants of the industrialized nations may feel this loss as much as the traditional peoples do because less modernized cultures provide inspiration for finding a slower, simpler way of living—including the two-week vacation in the Third World that has become a necessary ritual of replenishment for many of us.
Norberg-Hodge, Helena, Ancient Futures, California: 1991 ISBN 0871565595, Page 106
In the traditional economy, time was plentiful and limited only by the course of the seasons. However much work there was to be done, life was lived at a human pace and everyone could afford to be patient. By contrast, the modern economy turns time into a commodity—something that can be bought and sold— and suddenly it is quantified and divided into the tiniest fragments. Time becomes something costly, and as people acquire new “time-saving” technologies the pace of life only gets faster.
Covey, Stephen R. The Seven Habits of Highly Effective People New York: Simon and Schuster, 1989, Pages 41, 98 and 149
The Personality Ethic tells me that there must be something out there—some new planner or seminar that will help me handle all these pressures in a more efficient way. But is there a chance that efficiency is not the answer? Is getting more things done in less time going to make a difference—or will it just increase the pace at which I react to the people and circumstances that seem to control my life? Could there be something I need to see in a deeper, more fundamental way—some paradigm within myself that affects the way I see my time, my life and my own nature?...
How different our lives are when we really know what is deeply important to us, and, keeping that picture in mind, we manage ourselves each day to be and to do what really matters most. If the ladder is not leaning against the right wall, every step we take just gets us to the wrong place faster. We may be very busy, we may be very efficient, but we will also be truly effective only when we begin with the end in mind....
People have begun to realize that “efficient” scheduling and control of time are counterproductive. The efficiency focus creates expectations that clash with the opportunities to develop rich relationships, to meet human needs, and to enjoy spontaneous moments on a daily basis.
“To Any One” by Witter Bynne from Rittenhouse, Jessie B. The Second Book of Modern Verse. New York: 1919
Whether the time be slow or fast,
Enemies, hand in hand,
Must come together at the last
No matter how the die is cast
Nor who may seem to win,
You know that you must love at last --
Why not begin?
Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to the men of skill; but time and chance happen to them all.
Henry David Thoreau, A Week on the Concord and Merrimack Rivers New York: Scribner, 1921 Pages 76-7
August - 1839 -- Yet, after all, the really efficient laborer will be found not to crowd his day with work, but will saunter to his task surrounded by a wide halo of ease and leisure, and then but do what he loves best. He is anxious only about the fruitful kernels of time. Though the hen should sit all day, she could lay only one egg, and, besides, would not have picked up materials for another. Let a man take time enough for the most trivial deed, though it may be for the paring of his nails. The buds swell imperceptibly, without hurry or confusion, as if the short spring days were an eternity. --
Then spend an age in whetting thy desire,
Thou need’st not hasten if thou dost stand fast.
Some hours seem not to be occasion for any deed, but for resolves to draw breath in. We do not directly go about the execution of the purpose that thrills us, but shut our doors behind us, and ramble with prepared mind, as if the half were already done. Our resolution is taking root or hold on the earth then, as seed first send a shoot downward which is fed by their own albumen, ere they send one upward to the light.
David Stein, The Catholic Agitator, May 1994 Quoted on Page 71 of the July/August 1994 issue of The Other Side
Cult of Efficiency “I have shunned the efficient mode of making things and instead perform all the stages of the work myself one object at a time. No single step is too burdensome, because it is inseparably linked to all the other steps. The result is that I am not very ‘productive.’ Another very curious result of my inefficiency is that I love my work.”
A Chinese Garden of Serenity, Mount Vernon, New York, Page 39
WHETHER time is long or short, and whether space is broad or narrow, depend upon the mind. Those whose minds are at leisure can feel one day as long as a millennium, and those whose thought is expansive can perceive a small house to be as spacious as the universe.
Leonard, George Burr. The Transformation. U.S.A.: 1972. Page 155
Once a few years back I flew from New York to San Francisco feeling a joy and exuberance I could barely restrain. I had been involved in a project that had seemed unlikely if not impossible of success and yet had succeeded beyond my highest expectations. It was one of those moments when all things, including dancing in the aisles, seem possible. My companions on the flight were a man in his thirties and a woman in her early twenties, both good friends. Not long after takeoff the three of us managed to squeeze into the two seats on the left of the aisle. As the plane rose, we seemed to rise much higher. We were completely oblivious of the other passengers. We talked about the incredible weeks just passed and the more incredible possibilities of the future. Our voices rose. We hugged and kissed each other with passion and belief. We wept tears of joy. About two-thirds of the way through the flight we became aware of the other passengers. Surely they had been shocked and outraged by our behavior. But no, it was all exactly the same. The robots applied themselves to their paperwork. The stewardesses moved efficiently along the aisles. Their smiles revealed no change of attitude or emotion as their glances met ours. It was as if we had been encased in clear plastic so that our energy could in no way infect the other passenger or otherwise influence the functioning of the cabin. The airline, after all, is professional. And so the flight ended and we came to earth. A month later, I joined the robots again. No trouble.
Gabor Salamon., es Zalotay Melinda. Stop the World! I Want to Get Off. Alfoldi Nyomda Rt., Debrecen, 1995. ISBN 9637943668, Page 94
There is no pleasure in having nothing to do; the fun is having lots to do and not doing it.
Eudora Seyfer, “The joys of puttering - Puttering renews the soul and inspires creativity.” from the August 23, 2007 edition -http://www.csmonitor.com/2007/0823/p18s02-hfes.html
Have you noticed? Puttering has almost disappeared from modern life. There was a time when it was permissible to say, "I'm just going to stay home today and putter." And there you were, snug and smug, puttering around your house all day. But a whole generation is growing up unaware of the joys of puttering. From kindergarten on, children are prejudiced against puttering by the feelings of guilt our culture heaps upon anyone who is not constantly accomplishing, producing, excelling, endeavoring, earning, competing or winning. Actually, not one of those words matters a whit while one putters. The world's problems pale; the foibles and follies of the human race are forgotten.
Putterers come in all sizes, shapes, ages, and genders, but they all share the ability to shift their thoughts into neutral and open their minds to all sorts of unexpected, amazing ideas.
Some of the favorite activities of the putterer are:
- Rearranging the furniture. For the putterer, the ultimate joy lies in shoving furniture around a room, resulting in a totally different look. "I think I'll move the table to the corner, drape it with Grandma's antique quilt, and top it with a pot of ivy." The result is feeling the joy of surprise when the room is transformed.
- Decorating the mantle. A putterer often spends happy hours turning the mantle into a celebration. Should the blue transferware pitcher go to the right or the left of the brass candlestick? Should the antique clock be centered or off center? Would a caravan of old matchbox cars across the mantle look nostalgic and festive? With each change, the putterer must stand back and study the look of it.
- Rearranging the contents of the garage. A putterer can while away a happy day tidying and transforming the garage into a showplace of the miscellaneous. The joy of aligning containers of car wax and windshield wiper fluid, of positioning the hammers and pliers, of arranging the saws and the shears, of hanging the hoe and the spade – these are the joys of one who putters from morning till night out there in happy solitude.
- Sprucing up the backyard. A putterer loves to dig a dandelion, transplant a daisy, stir the compost heap, sweep the sidewalk, deadhead the blossoms, stack a woodpile. Then, after puttering all day, a putterer likes to stroll slowly about the yard several times to inspect minute details and admire the results of his puttering.
- Embellishing the front porch. You can often spot the home of a putterer by simply driving around your neighborhood. It is as though the putterer's joie de vivre has burst forth onto the porch. Perhaps an old chair with a pot of pansies on it appears in the spring or an accumulation of gourds and pumpkins and Indian corn are visible in the fall. During the winter holidays, a putterer's porch becomes a festive celebration for all to enjoy.
Everyone deserves a day to putter. It's good for the soul. So if you are a putterer, take pride in your puttering. Wonders are wrought by putterers. Putterers march to a different drummer; they putter to their own poetic patterns. They also serve who pause to putter.
Karen Finley, Procrastinate New York, 1993: ISBN 067187182X
The gentle art of procrastination is to enjoy putting off accomplishing something while people are waiting and calling. The pleasure is in having people wait for you. It is such a wonderful feeling to know people are waiting for us to finish, to start, to make a decision. Procrastinators will eventually accomplish the task. But time will pass and the deadline will be over and other work will just pile up.
Procrastination is very sexy, too. It’s like putting off an orgasm with a lot of foreplay. And finally when you do it, it’s such a relief. Procrastination is healthy. You don’t have to be depressed not to do something. You’re just careful with your time.
Procrastination earns you respect. People will assume you are so busy and in demand that you can’t possibly respond to them. When that happens, you will be more in demand and you will have more to procrastinate about.
When I was a young boy
Well they tried to tell me
That I was movin'
Movin' way too fast
And I knew everything
But I really didn't wanna listen
To a bunch of old folks talkin' trash
So I got out on the highway
Pedal to the floor
Smokin' and drinkin'
And a whole lot more
But when they came to collect me
Out of that jail
They said boy next time
You get no bail
You better slow down
You better slow down
Woke up one mornin'
Ooh to a hunger
And I began to twitch
Felt the need
For some lovin'
A little sweet somebody
To scratch my itch
Momma said I don't mean to pry
But I'm here to advise you
Seeds like to grow
When you put 'em in fertilizer
Doin' my own thing
I'm all grown up
Yes I am
Little bit older
But I feel like a young buck
I'm ridin' down the highway
In a brand new mini van
Wife and kids screamin'
Ooh God I'm a family man
I'm outta mind
I could leave tomorrow
But there ain't nowhere to go
Modern efficiency vs. one task at a time
By Marilyn Gardner TUESDAY, JULY 3, 2001
The ability to do several things at once has become one of the great measures of self-worth for 21st-century Americans. It’s called multitasking, and it takes many forms. As one example, why go out to lunch when you can eat at your desk, talk (or at least half-listen) to a client on the phone, scroll through your e-mail, and scan a memo simultaneously? And why simply work out on a treadmill when you could be watching television and talking on a portable phone at the same time? What a feeling of satisfaction and accomplishment - three activities for the time commitment of one! Ah, such efficiency.
No wonder those who turn “To do” lists into a time-management art form are inclined to boast: “Look, Ma, how many things I can accomplish at once. If I’m this busy, I must be important.”
Yet last week the New York Assembly struck a blow against multitasking, at least behind the wheel, when it approved a bill banning drivers in the state from using hand-held cellular phones.
Too dangerous, the assembly said, citing research showing that drivers are four times more likely to have a collision when they are talking on a cellphone.
No one can argue against using time effectively. But accompanying the supposed gains are losses. Consider the woman out for an early-morning walk in a suburban neighborhood. She strides briskly, head down, cellphone clamped to her ear, chattering away, oblivious of the birds and flowers and glorious sunshine. Did the walk have any value?
More than a decade ago, long before multitasking became a word in everyday use, a retired professor of theology in Indiana with whom I corresponded made a case for what might be called uni-tasking - the old-fashioned practice of doing one thing at a time. Offering the simplest example, he said, “When you wash the dishes, wash the dishes.” Good advice, I’ve found, whatever the task.
In her forthcoming book, “Red: Passion and Patience in the Desert,” naturalist Terry Tempest Williams makes a similarly persuasive case for simplifying activities in an essay titled “Ode to Slowness.”
“To see how much I can get done in a day does not impress me anymore,” Ms. Williams writes. Noting that “we worship speed and desire,” she describes what constitutes a typical routine for many people: “Talk fast. Work fast. Drive fast. Walk fast. Run. Who ever told us to wear jogging shoes to work? Don’t saunter. Don’t look. Speed walk. Speed dial. Federal Express will fly our thoughts around the world.”
Lamenting that people often “do not trust slowness, silence, or stillness,” she emphasizes the value of becoming “a caretaker of silence, a connoisseur of stillness.”
That’s easy for her to say, perhaps, as a writer responding to the rhythms of nature rather than to the daily demands of a 9-to-5 job and a boss. Still, some researchers are finding that multitasking, by dividing one’s concentration, actually diminishes productivity. Rather than being a friend, it becomes a foe, a thief robbing frenzied people of time to focus and reflect.
Perhaps the New York Assembly’s brave vote will spur lawmakers around the country to follow suit. According to the National Conference of State Legislatures, 39 other states are considering similar measures on cellphones.
Perhaps, too, the ban on phoning-on-the-road will even spark a move away from other forms of dual activity. Who can tell? It could mark the first step in a welcome reconsideration of what really constitutes productivity and accomplishment.
Bass, Dorothy C. Receiving the Day. San Francisco: Jossey - Bass, 2000. ISBN 0787942871, Page 3
Busy people may think that what we need is a few more open boxes on the pages of our datebooks. But in fact that would provide only a flat and short-lived remedy, and not only because those boxes soon fill up like all the others. What we really need is time of a different quality. We need the kind of time that is measured in a yearly round of feasts and fasts, in a life span that begins when a new-born is placed in her parents’ arms, and in a day that ends and begins anew as a line of darkness creeps across the edge of the earth. This kind of time exists, but we have learned not to notice it. Our gaze is fixed instead on a datebook, some of us anxiously hoping to squeeze into its little boxes all that we must do, others weeping to see that so many of the pages are blank.
Kingwell, Mark. “Warning: The Topic Today is Boredom.” Adbusters Autumn 98, Page 63-4
The culture in which we live is not one that happily tolerates boredom. The culture fears boredom, hates it. It banishes boredom in a growing firestorm of aural and visual excitement. But because our human brains are flexible sponges of neuronfiring wetware, we can take more and more stimulation all the time even if the price of that expansion of volume is the decline of substance, and desire. The imperative here is an ever-rising scale of stimulation, a special-effects arms race.
Learn to love your boredom. Most of us have one or two things we do which we don’t find boring. If possible, arrange to be paid for doing one of these. Call yourself a professional, and be happy. For the rest of life, find out what boredom has to teach you. It is a form of meditation, an opportunity to look deep within yourself. Stop heeding the voices clamoring to dispel your boredom. Do nothing. Listen to the sound of wanting a desire.
Easwaran, Eknath. Take Your Time: Finding Balance in a Hurried World. New York: 1994. ISBN 0786862211, Page 42
Make wise choices about what you read: read only what is worthwhile. And then take the time to read carefully. I like to read slowly and with complete attention; I don’t even like background music or a cup of coffee at my side.
And when I reach the end of a chapter or a section, I close the book and reflect on what I have read. I would much rather read one good book with concentration and understanding than to skim through a list of best-sellers which I will not remember and which will have no effect on my life or my understanding of life. One book read with concentration and reflected upon is worth a hundred books flashed through without any absorption at all.
Brand, Stewart. Time and Responsibility. New York: 1999.ISBN 046504512X Pages 34 and 83
In recent years a few scientists (such as R.V. O'Neill and C.S. Holling) have been probing a similar issue in ecological systems: How do they manage change, and how do they absorb and incorporate shocks? The answer appears to lie in the relationship between components in a system that have different change rates and different scales of size. Instead of breaking under stress like something brittle these systems yield as if they were malleable. Some parts respond quickly to the shock, allowing slower parts to ignore the shock and maintain their steady duties of system continuity. The combination of fast and slow components makes the system resilient, along with the way the differently paced parts affect each other. Fast learns, slow remembers. Fast proposes, slow disposes. Fast is discontinuous, slow is continuous. Fast and small instructs slow and big by accrued innovation and occasional revolution. Slow and big controls small and fast by constraint and constancy. Fast gets all our attention, slow has all the power. All durable dynamic systems have this sort of structure; it is what makes them adaptable and robust….
Fixing digital discontinuity sounds like exactly the kind of problem that fast-moving computer technology should be able to solve; but it can't because fast-moving computer technology is the problem. By constantly accelerating its own capabilities (making faster, cheaper, sharper tools that make ever faster, cheaper, sharper tools) the technology is just as constantly self-obsolescing. The great creator is the great eraser.
Pierce, Linda Breen. Simplicity. U. S. A.: 2000 ISBN 0967206715 Page 23
If materialism is addictive, so is our desire for productivity and efficiency. We are constantly trying to milk the most out of each minute of the day -- on the phone while doing something else (like driving), driving instead of walking, reading the newspaper while eating breakfast, watching TV while helping our kids with their homework. Our love affair with productivity and efficiency generates busy, chattering minds. We are like the lead robot character in the movie "Short Circuit," always clamoring for more input. Often we have trouble relaxing when we finally get some leisure time; we cannot easily escape the habit of working, thinking, and above all, saving time.
And we have plenty of company. When an addiction is the cultural norm, it is hard to realize we need help. After all, isn't everybody doing it? Gaining perspective on our condition is a real challenge when our society depends on our staying this way to continue its economic growth.
Earl Martin, From Day 5 of the Trek Program from the Mennonite Central Committee, 1997 -- David Schrock-Shenk, Project Coordinator
Sometimes I am tempted to think if I could accumulate a sufficient nest egg, I could relax and have time for what I consider the important things in life: quality time with friends and family, or service with folks who have experienced hard times, I have an unsettling feeling some fallacy lies hidden in this logic, that I am missing some liberating paradox of biblical proportions. A story of Anthony de Mello, the priest from India, reminds me of that paradox.
The rich industrialist from the North was horrified to find the Southern fisherman lying leisurely beside his boat.
“Why aren’t you fishing?” asked the industrialist. “Because I have caught enough fish for the day, “ said the fisherman. “Why don’t you catch some more?” “What would I do with it?”
“You could earn more money,” was the reply. “With that you could fix a motor to your boat, go into deeper waters and catch more fish. Then you would make enough to buy nylon nets, These would bring you more fish and more money. Soon you would have enough money to own two boats ... maybe even a fleet of boats.
Then you would be a rich man like me. “What would I do then?” “Then you could really enjoy life.”
“What do you think I am doing right now?”
Baldwin, Bruce A. Ph. D. It’s All In Your Head. Wilmington: Direction Dynamics 1985. Page 152
Here are a number of strategies to help you get started in the difficult process of psychologically slowing down. You may think of other techniques as you become more involved in reversing your Hurry Sickness.
a. Catch Yourself. Fix your hurrying tendencies so well in mind that your are aware of them every time you begin to rush around. At first you won’t always catch yourself, but you will soon get better with practice. You will also learn how to slow down quickly when you find yourself in high gear.
b. Remind Yourself. Many times each day remind yourself of the futility of hurrying and the negative impact it is having on you. Remind yourself that you have more than enough control to stop it and how good you feel about the gains you are making each day.
c. Rescheduling. Avoid scheduling appointments back to back. Give yourself a breather between each one. Use that time to sit back and relax for a moment. Leave home a few minutes earlier to enjoy a leisurely and pleasant drive to work.
d.. Get Away. Your workplace and your home may contribute to your rapid pace. (“There are so many things that need to be done.”) Get out of the house with the family regularly on weekend excursions, day trips, or evenings out, in lieu of big blocks of time once or twice a year.
e. Focus on the Positive. Begin to build cooperation and a team spirit by consciously dropping your negativity and cynicism. Focus on the positive in yourself, your subordinates, and your family. Respond to problems with encouragement and support, not the impatient, explosive anger that is so
personally rejecting of others.
f. Small talk. Take time for pleasant chats with colleagues, family members, and your support staff each day. A lunch with your spouse, an easygoing chat in the car, and playing with the kids are all opportunities to build relationships, relax yourself, and get to know people you care about once again. Take care not to talk about work.
g. Quiet Times. Get back in touch with some of your deeper feelings and maintain perspective by spending thirty-minute quiet times by yourself several times a week. Leisurely walks, sitting in a quiet chapel, or watching the sun go down are helpful to get comfortable with yourself and gain the perspective you need to slow down.
Kabat-Zinn, Jon., Wherever You Go, There You Are , New York, 1994: ISBN1562827693, Page 39
It reeks of paradox. The only way you can do anything of value is to have the effort come out of non-doing and to let go of caring whether it will be of use or not. Otherwise, self-involvement and greediness can sneak in and distort your relationship to the work, or the work itself, so that it is off in some way, biased, impure, and ultimately not completely satisfying, even if it good. Good scientists know this mind state and guard against it because it inhibits the creative process and distorts one’s ability to see connections clearly.
Roberts, Elizabeth., and Elias Amidon. Prayers For a Thousand Years. New York: 1999. ISBN 006066875, Page 67
Take time to listen to the birds,
Take time to breathe in the air,
Take time to be still,
to be silent,
to allow God to fill you up
with deep peace and love.
Mairead Maguire, Recipient of Nobel Peace Prize, Community of the Peace People, Ireland
Roberts, Elizabeth., and Elias Amidon. Prayers For a Thousand Years. New York: 1999. ISBN 006066875 Page 70
We slow to the world,
take a deep breath,
and yet another.
We allow our spiritual gravity to bring us to rest
and find our place.
Remembering bubbles up.
We know this place.
we listen to our children,
laugh from the bottom of our belly,
heal and are healed by our neighbors,
touch the ones we love.
We recognize delight.
In being restored we remember
No effort is complete without the essential ingredient of
Wayne Muller, Author and teacher, Bread for the Journey, California
Doors 4 - SPEED - Speaker Transcript -- Doors of Perception 4 Speed Speaker Transcript
Juliet Schor: “Speeding-Up of Everyday Life” -- Updated 18-12-1996 www.doorsofperception.com/doors/revamped_frameset.html
Let me briefly mention five principals of design that I think go along with the downshifting trend. First of all they need less expensive versions of products, eco design is typically very upscale and therefore contradictory with the downshifted life style. Second we need to stop continuously upscaling because downshifters are not, they are going in the opposite direction. Third we need to give durability to products because downshifters are less into novelty and product turnover. They want something that lasts. Fourth we need to emphasise function over symbolism. Downshifters are finding symbolic meaning outside of the consumer sphere, unlike people trapped in work and spend. They want function in their products, so we can stop advertising. And finally downshifters are less oriented to speed and convenience. Time is what they have. They have gone from the ranks of the time poor and the money rich to the ranks of the time rich and the money poor. I think we are to pay attention to that.
Moore, Thomas, The Re-enchantment Of Everyday Life, New York, 1996: ISBN 0060172096, Pages 13 and 188
I once approached my wife with the idea of purchasing yet another machine to help make my work more efficient. I would have had to use family funds, and so I sought her opinion. “Yes,” she said, “it makes a lot of sense to be able to work a little faster, but for the same amount of money you could buy a beautiful rug for your studio.” I bought the rug.... If something in a town isn’t working, but the place does have enchantment, then the brokenness is not so serious and may not even need attention. An enchanting house may not have running water, and enchanting city may not have an efficient bus system, and an enchanting person may be out of work or lying in a hospital bed. Good functioning is not the primary value in a soulful life.
Shenk, David. The End of Patience. Indiana: 1999. ISBN 025333634, Pages ix and 1
With hypertext, endings are irrelevant -- because no one ever gets to one. Reading gives way to surfing, a meandering, peripatetic journey through a maze of threads. The surfer creates his or her own narrative, opting for the most seductive link immediately available. As a research technique, this is superb. As a mode of thought, however, it has serious deficiencies…. What if I told you that there's no such thing as a fast modem, and there never will be? That's because quickness has disappeared from our culture. We now only experience degrees of slowness. With conveniences like the fax machine, email, FedEx, beepers, and so on, we've managed to compress time to such an extent that we're now painfully aware of every second that we wait for anything. Did you ever ride in an elevator with someone so impatient, the person just kept smacking one of the floor buttons over and over? We're all becoming that person, a culture of restless button smackers. The other day I was in a McDonald's that had just introduced the guaranteed-ninety-second lunch. Now that's fast-food. But do you think that people won't be tapping their fingers on the counter, rolling their eyes, even looking at their watches? If you're in that button-smacking frame of mind, ninety seconds can seem like an eternity.
Sparrow. “Proverbs.” UTNE READER
All vacations are justified.
No one ever relaxed in a lounge.
Jeremy Seabrook interviewed... UTNE READER ALMANAC Pages 58-9
Get to know your neighbors and greet them whenever your paths cross.
Welcome new people to the block with a gift of food or an offer of help.
Shop at neighborhood businesses, even if the prices are slightly higher.
Losing local businesses will cost your far more than you’d ever save at superstores.
Take the time to pick up litter in your street and alley.
Plant flowers in the front yard, decorate for holidays throughout the year, fly flags and banners, paint your house in heart-warming colors.
Drive slowly and carefully, keeping a sharp eye out for pedestrians, bicyclists, and scampering kids.
Lend a hand to your elderly neighbors.
Encourage kids on your block to fulfill their dreams, and bolster them with smiles and compliments.
Play your music at sound levels that don’t intrude on your neighbors.
Vote—especially for local offices like city council, school board, and park district. And follow up by
introducing yourself to elected officials and staying in touch with them on key issues. Tell them your ideas about improving your community.
Never let anyone’s biases or stereotypes about life in the inner city go unanswered. Take the initiative by trumpeting all the good things about your neighborhood.
From Davidson, Jeff. Time Management, Breathing Space, United States, 1991: ISBN 0942361326, Page 11
Too slow for those who Wait,
Too swift for those who Fear,
Too long for those who Grieve,
Too short for those who Rejoice,
But for those who Love
Time is not.
Henry van Dyke, Sculptor and Artist
Gleick, James. Faster: The Acceleration of Just About Everything. New York: 1999. ISBN 0679408371, Page 223
The paradox of efficiency means that as the web tightens it grows more vulnerable to small disturbances – disruptions and delays that can cascade through the system for days. For example: American Flight 1128, inbound form Mexico, is now forty-four minutes late, and the computers are deciding whether to delay some of the connecting flights those passengers will be racing toward. This, too, will be a real-time decision based on complex modeling. The computer will know how many people are how many minutes late for each flight. It will consider the distance to the gate, the time before the next available flight to the same city likelihood of new delays at the other end. It will consider the passengers, too -- if they have paid for first-class tickets, they will be more likely to find the gate waiting open for them. Pilots often accuse Nason and his computers of being overly fixated on time. "They ask, how can you close the door on a passenger running from three gates down?" says Nason. "Well, there are 130 people on this airplane looking at their watches."
It happens that Flight 1128 left Mexico late for reasons of "crew legality." The night before, its flight attendants, the only ones available, were twenty-seven minutes late leaving Miami and then forty-one minutes late arriving in Mexico. That delay cut into their legally mandated overnight rest period. So this morning the Dallas-bound flight could not depart until the precise minute when their rest period expired.
Networks like this are said to be tightly coupled. A complex construction project with a timeline scheduled with perfect efficiency, all the slack squeezed out of it, may be tightly coupled and a candidate for serious disruption. In the most extreme case, everything depends on everything else. Vibrations anywhere can be felt everywhere. The shin bone connected to the knee bone: that is tight coupling in the engineer's sense, especially if the ligaments do not allow too much flex. Charles Perrow, in his study Normal Accidents, extended the concept to complex systems where the coupling connects not physical parts but abstract services, people, and organizations. "Loosely coupled systems whether for good or ill, can incorporate shocks and failures and pressures for change without destabilization," he notes. "Tightly coupled systems will respond more quickly to these perturbations, but the response may be disastrous." In tightly coupled systems, the connective tissue is often time itself. Process B in a drug-company production line or an aircraft-assembly plant or even a trade-school education must follow Process A as tightly as a ratchet and pawl. Waiting time or stand-by time can mean flexibility or safety. A tight system squeezes it out.
Stephen L. Talbott, The Future Does Not Compute; Sebastopol, CA: O’Reilly and Associates; 1995 ISBN 1565920856, Page 189
And somehow the “analog” motions of writing make the words more intimately and expressively my own than the efficient, drumlike repetition of nearly identical keystrokes. It is not at all the same experience to write (or speak) the words “ugly” and “fair,” whereas little difference can be found in typing them.
Cameron, Julia. Creative ability. The vein of gold. New York. 1996. ISBN 0874778360, Page 15
Writing by hand is not merely writing. It is “righting.” If we follow our hand, which both leads and follows our thoughts, that hand will point to the trail. (Since we are on a pilgrimage, this is important!)
Writing by hand is like walking somewhere, instead of whizzing there in the car. We notice landmarks. We retain a sense of direction. Writing by hand will show us True North and the false directions and switchbacks that have occurred, the shortcuts that saved us nothing and took us nowhere.
Remember, the hand holds a map in its palm; its fingers, holding a pen, become the tools of a cartographer. We write, and as we do, we see the right lineaments of our life. Each word is a new arrival, a place to stand on, like a musical note. “But, Julia! I type a lot faster than I write!”
I understand. But speed is not always desirable. We are after a process that will allow for depth and distance, not just speed. Writing by machine may accumulate pages, but I am not sure if those pages accumulate enough depth. In the end, the pages are better when they are made by hand. We are on a pilgrimage, and writing by hand allows us to examine more closely the journey we are taking. We write our views, and the term is quite literal. We see how we feel. We see our life by the way we finger it.
Kovach, Bill. Warp Speed: America in the Age of Mixed Media. Century Foundation: 1999. ISBN 0870784366
Many of the problems journalists face in the Mixed Media Culture stem from fear of being scooped and lack of preparation. The speed with which stories break means traditional news organizations are forced to make decisions more quickly now than they have ever been. This is different from the days when news services such as United Press International coined the term "a deadline every minute." The news services were mostly relaying their always-breaking information to other journalists, who sorted through the varying accounts and cobbled together their own stories, which they bylined, "From Wire Services." Today, in effect, the pipeline goes straight to the citizen. The journalist is playing the role more of conduit. The citizen increasingly functions as the editor.
After the Starr Report was issued and journalists sat to consider their mistakes and their triumphs, New York Times bureau chief Michael Oreskes came to just this conclusion:
“There is an old piece of advice I think every young reporter in a good newsroom gets: Do your own work. And I think the lesson of this whole thing for reporters comes down to some pretty simple standardslike that one. That's what worked here. The people who got it right were those who did their own work, who were careful about it, who followed the basic standards of sourcing and got their information from multiple sources. The people who worried about what was "out there," to use that horrible phrase that justifies so may journalistic sins, the people who worried about getting beaten, rather then just trying to do it as well as they could as quickly as they could, they messed up. It's amazing really how some simple virtues are re-proven by this whole thing. I think fundamentally the people who tried to do it themselves and did their won work came out of this fine.”
The oldest value of news is to provide people with information they need in a manner that is useful for enhancing their understanding of the world. The best journalism is the most efficient, because it relies most heavily on what is essential and leaves out what is not. It avoids wasting people's time by keeping things in proportion to their meaning. It avoids irritating people by deceiving them or mixing advertising and news, or news and propaganda.
Hopkins, Richard B. Prentice Hall Publishing, Des Moines, IA 1999. From a direct mail advertisment for How to Say It.
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The Red Hills—PETER DICKINSON (from: Chance, Luck and Destiny) A short story emailed from Lois Tzur at the Kibbutz Naan in Israel
One year, about 1930, a European party comes to the area and makes films of Opsim’s father at his work. They find that his method of producing iron involves seventeen separate processes, all of which he believes to be equally important. Of these only five are really scientifically essential: the coarse charcoal provides the heat and carbon monoxide, the ants nest makes an efficient blast-furnace, and Toko-toko provides the blast; the red rocks are high-grade iron ore, and the white earth is powdered limestone which joins with the impurities in the ore and floats up when the iron melts and sinks to the bottom. If Opsim’s father could make coke, he would be able to extract more iron from the ore, but as it is his methods are much more effective than those of most primitive iron-smelters. The only thing is that he doesn’t know which of his methods are effective, so he doesn’t dare leave any of them out.
The exploration party does a survey of the home of the ant-children, counting the nests which have been excavated and turned into blast-furnaces in the past. The oldest ones have probably disappeared completely, but even so they find traces of over four hundred, so they know that the process has been going on for two hundred years and probably much longer.
Opsim’s father is too old to take in new ideas, but some smug European explains to Opsim how and why a blast-furnace works, and shows him how to build one without using an ants’ nest, and even helps him to construct a pair of bellows so there is no need to depend on Toko-toko. Soon Opsim is making good iron all year round, and teaching young men of his own age the art. The value of iron falls as it becomes plentiful, and the tribe is unable to buy enough millet for the season when the animals go away; so they make war on their neighbors and take the millet. Tall soldiers with guns come from the coast to stop the war. Among the reports sent back to the government in Europe is one on the value of the iron deposits in the red hills.
If you go there now you will find an ugly mining settlement. Opsim’s tribe has vanished, though two of his sons work in the mine. And the home of the ant-children has been leveled and its termites wiped out with DDT, because termites are a nuisance.
Walt Whitman, Leaves of Grass
I exist as I am, that is enough,
If no other in the world be aware I sit content,
And if each and all be aware I sit content.
One world is aware, and by far the largest to me, and that is myself.
And whether I come to my own today or in ten thousand or ten million years,
I can cheerfully take it now, or with equal cheerfulness,
I can wait.
Marshall J. Cook, Slow Down and Get More Done, Hermosa Beach, CA: Listen and Live Audio, 1995
1. No one has the right to steal your time.
2. You decide how to use technology, not the other way around. Use the tools, not let them use you.
3. Make possibilities, not plans
4. Give yourself a break; treat yourself at least as good as the family dog.
5. Whenever possible, put it off
6. Don’t spend, save or waste time; live.
Once a day, do something that your ordinarily wouldn’t do, but would like to try. Eat fallafel for lunch. Skip lunch and go for a brisk walk. Skip the walk and browse through a store you have never been in. Listen to a street musician. Put your feet up on your desk and do nothing for ten minutes, or until the rage for motion becomes so overwhelming your chair can’t hold you.
Just before you drift into sleep at night, review your day and some of the decisions you have made. You don’t have to judge them, just recall them.
Think about tomorrow. What do you want to do with that day? What prevents you from doing as you will? What one thing could you do to begin to be more truly and happily yourself? Tell yourself that you will do it. Don’t waste yourself hoping you’ll be a good person tomorrow, or that you’ll somehow find the power and confidence to be yourself. Declare peace on yourself, and on every creature on earth. And go to sleep knowing that you will awake powerful, peaceful and loving.
Learning to welcome the wait
Humans seem to be the only critters on earth that defy the law of conservation of energy. When nothing needs to be done, no predator to flee, no prey to pounce on, no natural disaster to escape, no mate to mate with, most of our fellow inhabitants of the planet do nothing. Some do it for months at a time.
We call it hibernation—a sure-fire way to beat cabin fever and the February doldrums. But even when wide awake, most animals spend a lot of time waiting, and no creature on earth waits better than a dog.
Waiting can make you angry and impatient. It can make you stressed and even sick. Or, waiting can be an opportunity, an interlude, a bit of found time in an otherwise hectic, over-scheduled life. Your attitude makes the difference.
You can’t change the wait; you can change the waiting. Here’s how. Accept the wait as inevitable. The world won’t rearrange itself for your benefit. You must do some waiting. You can resent it, rail against it, be surprised by it each time. Or you can accept it, use it, turn an annoyance into a pleasure. It’s your choice.
Surrender to the wait.... Figure the wait into your schedule; figure in slack time. Give the wait a new name.... call it a rest instead.... Travel with a friend. Bring a book and read your way through the wait.... Bring a notepad or sketch book.... Plan your dinner menus for the week.
List a few of your everyday miracles. Take note of that which enhances your life. Ease everyday pleasures into your life. Finding the right pleasures can be as elusive as finding the right work. Shun unrewarding rewards.
Discovering the value in goofing off
The ancient Greeks held leisure to be our highest state, but America’s Calvinist and Puritan founders passed laws against it. We’ve had a hard time dealing with leisure ever since. We define it as non-work—the absence of productive labor. We demand utilitarian value from every moment. Just try telling someone while you are taking a walk, reading a book, listening to music or watching “Wheel of Fortune” just for the hell of it.
You’re improving your mind, getting aerobic exercise, or relieving your stress. How seriously we take even our playing. Real fans don’t just watch a football game, for example. They plan the week around it, turn it into a social event, gather information and develop strategies with the care and precision of military tacticians.
“It is not the victory, but the contest that delights,” my dad liked to quote to me. But his was a minority view. In our culture, the game has no meaning without competition. Just try suggesting that you and your opponents not keep score the next time you go golfing or play bridge. Only victory validates the playing.
Let’s look at leisure from another angle. Suppose you define leisure as non-work time—something to be filled with important, suspiciously work-like activity, requiring schedules, priorities and measurable achievement. What would happen if you re-defined it as “Time to do exactly what you want,” or “Time to do or not do as precisely as you please.”
If it’s too hard to let go of definitions and associations of a word you’re already familiar with, why not invent a new word. Let’s call it “I wanna time.”
When you get caught in the time trap, hurrying from place to place and item to item on the “must do” list, you leave no time for the reflection, the simmering and the incubation that yield the flashes of insight we call creativity.
Creativity is discovery. It involves gathering and joining ideas nobody put together before. It’s the triumph of originality over habit. If you would create, you must remain flexible, receptive. You must pay profound attention to the world within and the world without. Sometime you must wait. Creativity picks its own schedule. You seek an answer for days, and finally give up. The answer finds you in the night. You shout your question, your answer comes in the silence. Creativity is sometimes messy, and often inconvenient.
Discovering an idea is a little like drilling for oil. You have reason to believe that there is oil down there someplace. You drill, you wait and hope. You may have to sink a lot of shafts and drill a lot of dry wells. The payoff is a great, joyful gusher, surpassing anything that you dared to imagine.
Creativity is a lot of hard work, and it’s the most joyful play there is. Creativity is allowing, accepting, nurturing, tolerating, forgiving, risking. Creativity is not judging, evaluating, competing, rebuking, correcting. Creativity is, “Let’s try and see what happens.” Creativity is not, “We must find the right answer.” The seeker asks, “How do you get ideas?” Creativity responds, “You’ll never stop getting them.”
Muoio, Anna. "Great Ideas in Aisle 9." Wired magazine, April 2000, Page 48
"Creativity can cause a lot of confusion," he says. "When a group starts brainstorming freely, it will often digress after just three sentences. Or you get people trying to synthesize ideas while they're acquiring ideas, or trying to acquire ideas while they're compressing ideas. Then the whole system pretty much gets out of whack."
But, by breaking the creative process into steps and developing tools to optimize those steps, this idea factory is able to run at an ever-faster pace. "We're striving to perfect our system in terms of speed and efficiency," says Mettler. And for that reason, he insists, the BrainStore will never run out of ideas.
Gleick, James. Faster: The Acceleration of Just About Everything. New York: 1999. ISBN 0679408371, Page 222
I'm going to kill myself. I should go to Paris and jump off the Eiffel Tower. I'll be dead. You know, in fact, if I get the Concorde, I could be dead three hours earlier, which would be perfect. Or wait a minute. It -- with the time change, I could be alive for six hours in New York but dead three hours in Paris. I could get things done, and I could also be dead.
-- Woody Allen
Clocks cannot tell our time of day
For what event to pray,
Because we have no time, because
We have no time until
We know what time we fill,
Why time is other than time was.
-- W.H. Auden
It is easy to forget how very new in human history is the whole notion of time-saving. Personal time management did not exist as a distinct category in book publishing until the 1980s. The rare time-management titles of the last century, typically published by religious groups, advised readers on worthy ways to spend time, not ways to save time. Our culture has been transformed from one with time to fill and time to spare to one that views time as a thing to guard, hoard, and protect.
The experts who write these books reveal confusion about what it means to save time. They flip back and forth between advertising a faster and a slower life. They offer more time, in their titles and blurbs, but they are surely not proposing to extend the 1,440-minute day, do by "more" do they mean fuller or freer time? Is time saved when we manage to leave it empty, or when we stuff it with multiple activities, useful or pleasant? Does time-saving mean getting more done? If so, does daydreaming save time or waste it? What about talking on a cellular phone at the beach? Is time saved when we seize it away from a low-satisfaction activity, like ironing clothes, and turn it over to a high-satisfaction activity, like listening to music? What if we do both at once? If you can choose between a thirty-minute train ride, during which you can read, and a twenty-minute drive, during which you cannot, does the drive save ten minutes? Does it make sense to say what it saves ten minutes from your travel budget while removing ten minutes from your reading budget? What if you can listen to that audiotape after all? Are you saving time, or employing time that you have saved elsewhere, if you learn "how to have a 48-hour day" or "how to get 65 minutes out of every hour"?
These questions have no answer. They depend on a concept that is ill-formed: the very idea of time-saving. The first dictionaries to recognize time-saving as a word, barely a century ago, defined it as "prompt" or "expeditious" or expedient." In a slow world, a time-saving device made an unpleasant task – washing clothes, perhaps -- pass faster. Now we live in a faster world. Our time has different layers. It might seem that to save time means to preserve it, spare it, free it from some activity that might otherwise have consumed it in the hot flames of busy-ness. Yet time saving books are constantly admonishing people to do things. Some of there commended time-savers replace pleasant pastimes with less pleasant, for minutes or seconds. Some spare us a chore that was passing almost unnoticed in the background of our lives and replace it with a task that grabs more of our foreground attention. Saving time is a complex mission. Some of us say we want to save time when really we just want to do more. To leave time free, it is necessary to decide... to leave time free. It might be simplest to recognize that there is time -- however much time and we make choices about how to spend it, how to spare it, how to use it, and how to fill it.