Weisure – Phenomenon, Lifestyle, or Vice?

The article deals with the phenomenon of weisure and the changes brought by it in the area of leisure. It is a theoretical study aimed at showing the role of leisure-time pedagogy in modern Western society where the boundary between work time and leisure is loosened. The conclusion given from the perspective of leisure time pedagogy states that it is desirable to infl uence an individual during his childhood as the basis of personality and value orientation are formed in this period. Leisure time pedagogy does not consider leisure time to be a space in time. It is rather an important life attitude that signifi cantly infl uences the balance of life of every individual and also of society as a whole. In the area of the prevention of the weisure lifestyle, leisure time pedagogy should focus especially on the development of leisure time competences, value education, critical thinking, and socialisation. Conversely, leisure education should not focus on the mere realisation of activities (despite their attractiveness, entertainment, or meaningfulness). If the educational action in leisure time is replaced by the mere fulfi lment of free time (choosing the activities only), leisure time instrumentalisation and the development of the weisure lifestyle can occur. Instead of learning how to deal with freedom, responsibility, and perseverance, and instead of looking for meaning, the child learns to consume leisure activities, entertain himself, and selectively choose activities according to the mood or fashion. Leisure time, as a time category, has not disappeared from a person’s life, but the essence of leisure time (which is largely infl uenced by instrumentalisation and by pedagogy of leisure time) is being erased. Leisure time receives the character of an obligation, and its potential is reduced that way. It is this development that underscores the importance of leisure time pedagogy which should focus its eff orts not only on children and young people but also on the education of parents and leisure time educators who are involved in instrumentalisation and the pedagogical forming of leisure time in many ways.


Introduction
Even if the phenomenon of weisure is quite frequently discussed in the world, it does not seem to attract much attention in the Czech environment. If it is given space in the professional press, it is mainly in the fi eld of sociology, not pedagogy (which is also true for most foreign treatises).
However, this does not mean that Czech society has not been aff ected by this phenomenon. As in other technologically advanced countries, the use of the newest technologies is also a common part of life in the Czech Republic. Even in the Czech Republic, a clear border between many areas is disappearing. Th is is true for work and leisure time, private and public spheres, job activities and leisure activities. Leisure time is still for many people a time period intended for possible or necessary relaxing aft er work, either in an active or passive way. For others it is a time of self-realisation and realisation of unfulfi lled needs, desires, and wishes -things which cannot be fulfi lled during the time of work. Many people want to have fun during their leisure time and enjoy life and -perhaps paradoxically -they want to forget about life-related concerns. However, an increasingly large group of people feel that they cannot aff ord to postpone their duties and have some leisure time. Th erefore, they are still online. Th ere is also a growing range of people, especially young ones, who consider leisure activities a part of their job. How people think of their leisure time and what they expect from their leisure time shows their concept of life as a whole. Weisure and changes in the life structure of modern Western society are in a reciprocal relationship. While the lives of today's grandparents have been clearly structured in terms of time, space, and social roles, the lives of today's young people show signifi cant changes. Boundaries are being erased, and modern technology not only allows one to do several things at once but it allows one to be in several places at the same time. It is also possible to be simultaneously at several diff erent time zones (with diff erent people, in diff erent cultures). Work and fun are blending together. Sometimes, they could be even completely merged, and then it is not clear what is work and what is fun. One loses clear boundaries and even stops being sure of one's own self. Although he has considerable freedom, he cannot manage it. Th is is caused by a lack the reference frameworks which are so very needed for decision-making and identity building. An intravidual arises -an individual who cannot distinguish boundaries, one who is uncertain and has doubts. 1 Th e boundaries between work and leisure time disappear for some people. Such a situation is causing the questioning of leisure time and its importance and place. Nevertheless, the importance of leisure time pedagogy is not diminished. On the contrary, the lifestyle of weisure brings new challenges into leisure time pedagogy and these have to be dealt with.

What Is Weisure
In 2009, the CNN website published the article 'Welcome to the "Weisure" Lifestyle'. 2 Th e article dealt with the new trend called weisure in English. 3 Weisure is a phenomenon characterised by blurring the boundaries between work and leisure time. It was fi rst described in the US. However, it does not aff ect American society only. It occurs anywhere where modern technology and virtual reality have permeated human life. It is a phenomenon that we can also see in contemporary Czech society.

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Th e term weisure was fi rst used by American sociologist Dalton Conley. In his book Elsewhere, U.S. A. 4 , he compares the lifestyle of his grandparents, parents, and his contemporaries. He follows the diff erences, in particular, between the time spent at work and leisure time. Th eir boundaries have gradually become loose. Considering the grandparents, the boundary is quite clear. Th eir working time was signifi cantly diff erent from the leisure time. Th e same is valid for working and leisure time activities. In the case of the contemporary generation, we oft en do not fi nd this clear boundary. Th is is true for both time division and activities (typical working activities or typical leisure time activities). While the grandparents were working in order to have rest and enjoy their hobbies at the time of retirement, a contemporary person works all the time. Th e life of the grandparents was structured. It was clear when and where one worked -when, where (and with whom) one spent his leisure time. A contemporary person moves from place to place very quickly. Th anks to modern technology, he can be in several places simultaneously. Th e time and space boundaries are blurred and, in addition to that, one can work and have fun at the same time -to be or not to be at work at the same moment. 5 Also, the traditional division of roles in the family has been disappearing. Previously, it was clear who was cooking, who took care of the garden, house, or household. Today, family members usually eat each day separately and away from home. Time spent together at the table is very limited. Children are picked up from school and then driven to their aft erschool activities by one of the parents, who has a less busy schedule. If the family is together, it is very oft en as a physical presence only as the individual family members are online somewhere else or are disturbed by phone calls, emails, etc. Th e contemporary modern society spends most of the time working regardless of one's physical location. 6 Th e changes mainly concern the three life spheres -economy, family, and technology. Th ese changes give birth to a new type of person called an intravidual. 7 He is literally attacked with innumerable stimuli in one single moment. It seems as if he is living in more worlds at the same time. Of course, not all people live this lifestyle. Th e infl uence of those who do, though, changes the playing fi eld for others. It is supported by the fact that the modernist divisions (discussed in the next chapter), that is, home -offi ce, workleisure time, public -private, and even meothers, no longer apply. Th e boundaries between work and home are disappearing, technology is shaping family life, work is pervading leisure time, and vice versa. Activities and social spaces are becoming ambiguous. What is work and what is fun, or what is a work tool and what a toy, is no longer clear. Th e blurring of borders results in constant unstableness and uncertainty. 8 As a consequence of the weakening of the established behaviour (in modern society), the deepening of personalisation (accompanying the postmodern period), and putting emphasis on action based on personal choice and responsibility, it is perhaps not clear where the individual should stand and what he should do. 9 Especially those who work mentally and use modern technology for work are infl uenced by the 4   weisure lifestyle. It is a group of people interconnected by social networks. Such networks are ambivalent and can be both a source of entertainment and a working environment at the same time. Th e online world members can be, and oft en are, both friends and business partners. Th ere are also children and young people whose environment is inherently connected with modern technologies. Undoubtedly, the technology forms the basis for their future lifestyle. 10

Weisure and the Modern Concept of Leisure Time
Weisure-time is a two-way concept. It describes a lifestyle of people who work in their leisure time. For a holiday, such people go to places with an internet connection only. In this way, they can still be connected, and infl uence work matters if necessary. Eventually, they spend weekends at work. In recent years, however, the other variant of leisure time and work blending has increased. Leisure time activities (entertainment, time spent on social networks, chatting with friends) have been done during work. But is it really a new phenomenon? Perhaps, it is more a return to a past concept of life (that is, the concept which was usual before defi ning the life category of leisure time as we know it in modern society?). It is possible to meet the concept of leisure time even in antiquity 11 (in the concept of scholé). At that time, leisure time provided an opportunity for personal thinking, thinking about life, discovering one's own spirituality, and it was also the opposite of physical work. It was not merely a time but a state, a desired way of living, and a way to progress through intellectual, contemplative, and aesthetic activities. It was part of the lifestyle and the quest for quality of life. Nevertheless, it was the privilege of free men. Th e democratisation of leisure time is a modern phenomenon. 12 Some modern authors view leisure time as an analogy to the scholé. Pieper, 13 for example, represents leisure time as the inner state of the soul. Th is state is characterised by non-activity, and it opposes the ideal of labour overestimation (in the sense of the ancient σχολή). It is an attitude of celebration representing the direct opposite to eff ort. Th is attitude is accompanied by calmness and exclusion from social function. Th e actual purpose of leisure time is to remain human. Th is means to understand and realise oneself as a human being who focuses on reality as a whole. Festivals and holidays, which used to be a time of escape from routine, stress, and the monotony of everyday life, can be considered a predecessor of leisure time. But not only that. During that time spent together, people remembered important events from the history of their tribe or nation, and strengthened their togetherness, their tribal or national identity. Th ere was the awareness of the fact that one belongs to a certain place (that one is not alone but has a history and also a future). At the same time, these events were a time frame as they came at regular intervals throughout the year or life. Th ey were giving the opportunity to stop, recap, contemplate, plan, and prepare for what would come aft er them. Th us, one could throw down the weight of the past and fi x one's eyes on future things in the perspective of one's life as a whole. 14 According to Maslow 15 the highest needs of a person are to belong, to acknowledge, to respect, and to fulfi l one's life. Apart from this concept, there are also other approaches that are looking for the highest need elsewhere. Frankl, for example, considers the highest need to fi nd what has the deepest and highest value for a person, that is, a fi nal meaning. 16 Th e task is to fi nd out what transcends a person. Th is can only be done if there is a time or attitude leading to contemplation and celebration in a person's life. Lipovetsky 17 challenges Frankl's opinion. He claims that the process of personalisation (which accompanies postmodern times and the transformation of temporality) has systematically removed everything transcendent. People are left with things which are current and completely subjective. Th us, a postmodern person lives a life that is completely without a goal or meaning. In such a life, he is exposed to a dizzying self-enchantment. In the Middle Ages, leisure time was associated with traders' market inactivity. At the same time, the Aristotelian tradition was also responding to this idea. It emphasised the contemplative life (vita contemplativa), which should balance the practical life (vita activa). Th e breaking point came with humanism. It brought the connection of leisure time with the attribute of personal freedom. Th e humanistic idea was further emphasised by the Enlightenment era. According to Nahrstedt, 18 the Enlightenment (which accentuated the ideal of freedom) had a decisive infl uence on the modern concept of leisure time. He based his thoughts on Enlightenment authors. 19 However, a modern concept of leisure time was formed during the industrialisation period. Th is period brought a clear defi nition of working time. Aft er leaving work, people spend time in a private zone. Th e time aft er work is fi lled with leisure activities, and activities with family and friends. Th e factors that led to the modern division of life into the public and private spheres are the following three: the place of one's employment is diff erent from the place of one's residence; a job description is clearly given; wages are paid for time spent in the workplace or for a fulfi lled work task. 20 While the fi rst two factors were applied in education before industrialisation, 21 the third is linked to the industrial revolution. Th us, there was a division of life into the public and private sphere, into the time of duty and the leisure time. Th e period of industrialisation is associated with another factor that has signifi cantly aff ected the aforementioned distribution of time. It was the length of working time and the right to work leave. Th e vision of reducing working time and expanding the right to leisure time for all people has already been expressed by the utopian socialists. 22 It was Marx's 23 demand for leisure time democratisation, however, which has become one of the objectives of the social movement for social justice. Th ese activities have resulted in a gradual reduction of working time and the establishment of the right to work leave for all. 24 9 2019

Leisure Time -Residual Time
Modern times have accentuated discipline. Such an approach has led to standardised behaviour and to the formation of the best production capabilities. 25 Th e logical consequence of these emphases was the formation of leisure time in connection with the emergence and development of employment relations hips and with duties, especially work duties. 26 Th is was also related to the understanding of leisure time, which was mainly associated with relaxing aft er work, gaining energy for further work, 27 and doing activities which could not be done during work time. 28 Th e abovementioned development has led to changes in the structure of people's lives in modern society (as described in Chapter 1), and to the defi nition of leisure time as a residual category. As such, leisure time and its value depend on work mainly. 29 Filipcová 30 deals with this view of leisure time and connects it with one's possibility to choose activities for this time. She also admits that one can choose to do nothing. Th is choice (that one 'can' or 'does not have to' do something in one's leisure time), though, is considered a privilege. She argues, to a certain extent, with Petrosjan, 31 who sees leisure time mainly as a sphere of 'simple reproduction of one's work forces' . 32 Filipcová is not the fi rst author who does not see leisure time as a 'prolonged hand of work' . In 1880, Paul Lafargue published Le Droit à la Parasse (Th e Right to Be Lazy). 33 In this written work he defends one's right to freely manage his own time (leisure time included). Filipcová emphasises that the way of reproduction of work power (at time out of work generally, and during leisure time mainly) infl uences the work production itself. Man is not just work power, though. To be work power is not his only social or human role. To reduce a person to work power only, it means to make production the only sense and goal of human existence. It would mean that a person lives and exists because he produces. Does it mean that he only exists for production purposes? Such a narrow view of leisure time leads to certain simplifi ed schemes concerning the positive (oft en called rational, or eff ective) usage of leisure time. 34 In her view of leisure time, she does not forget about recreation. 35   living and enables participation in the given culture. 36 Červinka 37 brings a diff erent attribute into the discussion about leisure time. He considers the connection between leisure time and the upbringing of children. In his opinion, family activities (such as cooking, cleaning, shopping, or relaxing in a passive way) cannot be associated with leisure time. Vážanský 38 points out that people oft en transfer learned work frameworks into their leisure time and the other way around (the congruent theory of leisure time). He also thinks about leisure time in terms of freedom and one's free choice. However, he sees certain limits to the usage of leisure time. Th ere are work limits, various barriers, and prejudice caused by the application of various work behavioural models in this area of relative freedom. He speaks about a hypothesis of compliance with the theories of reduction, generalisation, and identity. Besides this theory, there is another one called a hypothesis of contrast with the theories of compensation, relief, and recovery. Both these hypotheses belong to the negative defi nition of leisure time. Th ey understand leisure time as a space for action which is conditioned by work. Th is approach towards leisure time assumes that people control and eliminate their emotions at work. In addition, people have to deal with many latent fears, restlessness, uncertainty, and stress. Th ese conditions lead to psychical tension and to internal restlessness. Eventually, one has to compensate for this during one's leisure time as it is a precondition for (and assurance for) health and good psychical state. 39 Th ere is also a positive defi nition of leisure time. Th is approach sees leisure time as an independent life area which has its own value, and provides space for growth, identity and life-meaning searching, true values discovery, self-realisation, and the fulfi lment of needs. 40 Th e number of diff erences between the negative and positive approach to leisure time is questionable. Each of them views leisure time diff erently. Both approaches, though, emphasise the fact that work opposes leisure time. And if both work and leisure time are areas of one single human life, they have a negative relationship, and they cannot be united. Th e positive approach, though, can become a starting point for a more solid way to leisure time defi nition which supports the idea of human unity (similar to the approaches that understand man as a unity instead of seeing him as an individual with two antagonistic elements inside -work and leisure time). In such a case, work and leisure time cannot be evaluated as two detached independent areas. Both of them have to fulfi l the need for self-realisation, a certain independency, and meaning of life. Such processes support the complex development of personality, and they also support the person's environment.

Leisure Time -Leisure
Th e historical development of human society has brought the development of all areas of human life (including leisure time). Leisure time as a residue, that is, the time which is left aft er work (as described in Chapter 2.1), has not been the only approach over time. In English-speaking countries, known for their Anglo-Saxon scientifi c approach called leisure studies (or leisure sciences), 41 we can meet two English terms covering a single term in Czech. 36

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Th ese are free time and leisure. Free time means a sequence of time while leisure is a more complex term. Leisure is sometimes described as an important social, cultural, and economic power which infl uences the feeling of happiness, satisfaction, health, and psychological well-being in the life of every individual. Leisure is connected to a relative freedom. Th e individual feels free from pressure or limitations, has a feeling of positive impact, and is motivated by an internal enthusiasm. Leisure allows one to discover and use one's abilities as well. Th e term leisure has been used since the 1940s in American society. Over time, its meaning has been established. Th e term leisure means the ways to bring balance to one's life. Th is covers not only the possibility of relaxing, personal development, cultural and family stability, and interaction, but also the possibility of escape, originality, complexity, adventure, excitement, and fantasy. 42 Stebbins, one of the authors dealing with leisure time and free time issue, 43 off ers the following defi nitions of the two terms. In his opinion, leisure covers optional activities. Either these activities or the way to their realisation bring satisfaction. One can use one's skills or ideas to do them and be successful. All of this takes place during the time sequence called free time. Free time, on the other hand, is a time away from unpleasant duties. It has been built on pleasant engagements (to be pleased, served, or cured) since the time of homo otiosus -leisure man. 44 One could assume that the term free time covers a broader part of space and time than leisure. Free time is seen as a time without duties, as a time available for the individual's choice. Whether one uses this time for leisure or for any other purpose depends on one's free choice. Leisure then can become a part of free time. Th ere is a question, though, whether one can fi ll his free time by something other than leisure? Or is it true tha t every free time activity is leisure? And is it also true that all leisure is free time? Or can one say that leisure is based on the quality of activities (and, t herefore, it can be spent wherever and whenever -and that includes one's free time) while free time has its clear limits (given by the fact that it takes place out of work and duties, and it is a space for meaningful use)? If the last assumption is true, then it would be hard to claim that free time is a wider term than leisure. Also, it would be even harder to compare their width and scale as they are based on diff erent paradigms. Leisure is defi ned by the quality of an activity whereas free time is based on the quality of time. Stebbins 45 adds the idea that sometimes the terms free time and leisure can be exchanged. One can be bored during one's free time, which is a consequence of inactivity or uninteresting activity. Th e same situation can happen at work or during the fulfi lment of other duties. If boredom is considered a negative state of mind, then one can argue that such a situation is not leisure as leisure is characterised by a positive attitude. Such an attitude consists of (besides other things) opinions, positive expectations, and memories concerning the activities and situations experienced. However, the individual's expectations can be unrealistic, and he then becomes bored. Th en he can modify the situation and change it into something quite diff erent from leisure. Th is whole process can take place within the free time framework. As one can see, then, it perfectly illustrates the fact that free time can cover a wider part of life than leisure (as leisure is positioned within the extent of free time). Stebbins 46 distinguishes between serious leisure and casual leisure, however, if one connects these 42  two approaches then leisure is a source of informal experiments, accidental discoveries, and spontaneous inventions. Th us, leisure is the main source of happiness. It is further connected to the permanent usefulness which is associated with self-realisation, self-enrichment, and self-evaluation strengthening -thus, it is associated with the strengthening of identity, 47 and with the strengthening and development of activities and strategies for the desired personal and social status. Leisure is also connected with social capital production, an increase of solidarity between the individual's confi rmation of independence, and between the individual and social group (this is enabled by the network of relationships which form a base for reciprocity and reciprocal help in case of need). 48 Havighurst 49 and Kaplan 50 connect leisure mainly with participation in the life of society both in the wider and narrower sense (which includes local communities, education, self-development, and permanent profi t). Havighurst 51 further connects leisure with enough opportunities for interesting feelings and creative personal expression. In his view, it also accentuates the regular and routine creation of life activities. Leisure should be a source of self-respect, and respect to others. Kaplan 52 indicates the requirement of a relationship towards society through the consciousness forming. Th e idea is to 'belong to something somehow' . He thinks that leisure should be useful to an individual as well as to society (leisure lifestyle). He also connects leisure with the development of one's individuality, and with bringing various individual functions into balance. Leisure supports these functions by bringing positive experiences and inhibiting creative forces. He does not forget about the balancing function. In his opinion, leisure can put in balance the pressure coming from work or everyday rush. Leisure is also positively connected to education, to the process of gaining new information, and it also signifi cantly aff ects one's life direction and its formation. Leisure is associated with the creative and active experiencing of leisure time. According to some authors (e.g., Rojka), the passive or consumer-like use of leisure time cannot even be considered leisure. 53 One can assume that leisure means for diff erent people diff erent things. Th ese various meanings have induced the creation of several concepts: leisure as time, an activity, a state of mind, a quality of activities, a social construct, a social instrument, the anti-utilitarian concept, and a part of the holistic process. 54 If one then considers leisure time a residual category (as presented in Chapter 2.1 where this concept follows mainly sociology in Weber's, Parson's or, currently, in Robert's 55 view), it is then leisure time in the sense of free time. Opposite this, there is the positive defi nition of leisure time (mentioned in Chapter 2.1) which deals (foremost) with the creation of spacefree time. But, even here, it is expected that free time will be used for leisure (that is, for activities which bring positive personal development, and thus aff ect one's life and lifestyle). Kaplánek 56 states that while it is possible to be bored during one's free time, it is impossible to perceive leisure in the same way. 47  How then (in the context of this chapter) to think about weisure? In comparison with free time (which has clearly defi ned limits), weisure makes the limits loose. In this way, it erodes (or even eliminates) the concept of leisure time (Chapter 1). What about the relationship between weisure and leisure? It was said that leisure does not have to take place within free time, and it is defi ned by the quality of activities. If one views weisure within the framework of positive personal development in the context of both the person himself and society (as described in this chapter), then weisure does not contain the quality of leisure. It is more or less a bad habit which consequently leads to the development of an unhealthy lifestyle (Chapters 3 and 4). And even if the phenomenon weisure is created from leisure and work (as described in Chapter 1), it (in fact) ruins the essence of both these bases. 57

Weisure as a Fulfi lment of the Ideal Leisure Time Lifestyle?
While in the past man worked and climbed up an imaginary career ladder 58 to gain more time for home, family, and friends, today it is the other way around, that is, the better the job position, the more time one spends at one's job. 59 While Dumazedier 60 spoke about a society of leisure time, and considered it a vision of our future (that is, modern technology could enable the shortening of work time and, at the same time, the lengthening of time devoted to oneself, family, and hobbies), it is the exact opposite nowadays. Modern technologies are tools which enable people to work outside the offi ce, even during their time off work. Th e eff ect is that people work more. Of course, the character of work has changed. A part of the population enjoys work (or at least some of its aspects), and some people see their job as a hobby. 61 Also, society has changed due to the process of personalisation. It is less infl uenced by external determination. Th e behaviour of individuals is the result of an unconscious searching for oneself, for one's true self. 62 It looks as if Marx's theory of alienation of work 63 or Habermas's compensation theory 64 have been losing their impact on current society. Leisure time is now perceived more in accordance with Dumazedier, 65  Th e process of personalisation leads to the end of socialisation which is based on discipline. Aft er authoritative and mechanical drill comes the homeopathic and cybernetic way of socialisation, aft er commanding management comes the customised optional programming. Th e process of personalisation puts forward personal realisation and respect for subjective peculiarity and unique individuality as a basic value. Th e right to be oneself, and to enjoy oneself as much as possible as inseparable from society which has made one's freedom the basic value. Th is establishment is the furthest sign of individualistic ideology. Social and individual behaviour is not motivated by the eff ort to reach universality anymore. Th e goal is to fi nd one's own identity. 67 In the citations of our authors (Dumazedier and Sue) one can notice that even if they give leisure time its own value (which does not depend on work but rather on the meaning of leisure time activities in the context of life as a whole; compare with Chapter 2.1), they still consider leisure time a time sequence with a clear detachment from work. As stated in Chapter 1, though, the border is becoming loose in postmodern society. In the subjective mind of some people, this border does not even exist. Whereas in the past people worked hard in order to be able to work less in the future (or to build such a future without work for their children), today there is a diff erent rule. Th e more one makes the more one works. Whereas in the past a larger salary brought freedom, 68 nowadays the more people earn the more pressure they feel. 69 To be 'on' twenty-four hours a day in the week is becoming the 'new normal' . If the relationship between work and private life is changing, the relationship between work and leisure time (and between work and life itself) is changing as well. Th e borders have been erased. So how is it possible then to fi nd life balance (as mentioned by Pieper 70 in Chapter 2)? Hannah Inam 71 off ers a solution: to stop looking for balance and start to think about how to make oneself full of energy and creative in life -how to live with passion and to be able to contribute (that is, to bring some kind of contribution). Th is appeal reminds one of Horst Opaschowski 72 and his thoughts. He was there when the conception of leisure time pedagogy (Freizeitpädagogik) was born. Its aim was to integrate the areas of work and leisure time into the unity of one human life, and to overcome the gap between work and leisure time (between the public and private spheres, as mentioned in Chapter 1) as described by Habermas. 73 Man should make himself better at organising his entire time freely and, at the same time, responsibly. Such an approach then can allow a person to use his time sequences according to his will, and for the best interest of everyone (including the person himself). 74 According to Inam, 75 man should (when looking for internal balance) primarily look into his inner soul (and fi nd inner freedom) without the expectation of some external initiative (or external circumstances). Life balance cannot be the aim of human life, that is, the reason why one lives, but it should be present in life as its prerequisite. 76 It is as if one goes back to the concept of contemplative life (Chapter 2) which could have been met in the period of Greek philosophy with its emphasis on life balance. Greek philosophy was based on two spheres -an active life (including the worries of everyday life) and a contemplative life (including the process of looking for the truth without the pressure of everyday life). 77 Nevertheless, according to Inam, 78 balance should not be brought into life through contemplation. Th e right way leads through relaxation and amusement, which are presented as a part of the working process. Th e current living person should, on the contrary to a time of contemplation (when one had to cut off the worries of everyday life in order to be able to focus on looking at things perceived by the senses), go deeply into an activity, be swallowed up and carried away by the fl ow of the creative process. Contemplation was the prerequisite for future life, and fl ow is the process of making the future present. 79 Amusement should be the way how to eliminate things which could disturb or prevent the state of being swallowed up. While contemplation should provide space for refl ection and organisation of values which lead to self-understanding and to the discovery of one's own value, fl ow is the prerequisite for life characterised by the complete and deep involvement in activities (the author calls it 'absorption'). 80 While contemplation is the way how to free oneself from the production or consumption as the only purpose of life, 81 and the way towards freedom and life balance, fl ow is the way how to become one with work -to stop being workforce 82 and become the work itself. Th e life of modern people was shattered into two spheres -work and leisure time (Chapter 2.1), which should be (according to Opaschowski 83 ) integrated into one piece. Th e lifestyle of current people (i.e., the weisure lifestyle) shows some integration but its result is the reduction of life to work (even to just supposed work) instead of living one's life as a whole. 84 In this sense, Conley 85 adds that people spend many hours at work, therefore, they have no time for other activities (that is, for the activities which would be normally done in one's leisure time). On the other hand, they spend many hours at work due to the fact that they do not concentrate on work itself. Th ey deal with many other things around, which is, to a great extent, the consequence of individualism and its deepening. Individualism prefers self-control to the traditional forms of conformity with standard. Unfortunately, it is accompanied by a weak will and a lack of commitment. Th e result is that an individual is not able to postpone some activities because his life is focused on the current moment. 86 Some people even believe that this is the only way of doing things. On the contrary, they think that this is a better way of using their time. Th e fact is that modern technologies do most of the work for them. In this way, there is some time which does not have to be wasted, and can be used for other activities, either for fun or other work. People do not realise, though, that they do not do any of these activities fully. Th ey even think that they are very successful as they can do more activities in one moment (multitasking). 87 At the end, it is not clear if people have fun or if they work. Th e problem is that they do not reach the goal of the activity itself in neither case. 88 According to Lipovetsky, 89 this culture is hyperactive. It is aimed at effi ciency, which has no concrete sense or goal, and it is directed at things that are here and now. In hypermodern society,

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man has the feeling of a lack of time, and thus the time paradox arises: the quicker one is, the less time one has. Consequently, weisure cannot be considered the fulfi lment of the leisure lifestyle. On the contrary, these two lifestyles are in contradiction in many ways.

Th e Instrumentalisation of Leisure Time
Weisure is not a typical phenomenon just for adults. Even children show the sign of weisure or of the instrumentalised leisure time (as pointed out in Chapter 2.2, it is leisure not free time as the borders between work and leisure time are disappearing). Whereas children played in the past, now they are socialising with their peers. Previously they played with clay, now they improve their manual skills through 3D tools. In the past, they kicked a ball, now they polish their physical skills. Previously they played football, and now they learn to function in a system based on rules, with the help of institutionalised adult authorities (trainer, coach, or teacher). It may seem that there is no diff erence between these ways of doing things, that they are just the same but with diff erent names. In fact, these could really be the same activities with just diff erent names but oft en they are not. Th e change comes not just with the children's activities. Th ere is signifi cant diff erence in the children's thinking and reactions. Oft en, one cannot even speak about leisure time as this space is disappearing. Instead, there is an instrumentalised leisure -weisure. 90 It is not the fi rst time in history when one has met the instrumentalisation of leisure time. In 1892, a conference took place in Germany. It was organised by Berliner Centralstelle für Arbeiter-Wohlfahrtseinrichtungen, and was focused, among other topics, on the question of 'how to use leisure time effi ciently' . Leisure time was a new area of life (as shown in Chapter 2) which was raising questions, or even worries in the countries strongly infl uenced by the Protestant ethic. 91 Th e danger, connected with the time when one can do whatever one wants (including the option of doing nothing useful or effi cient), led to leisure time with a pedagogical character. Th is approach can be observed even later, in the practice of totalitarian regimes of twentieth century -Nazism and communism. One can meet a call for the 'meaningful spending of leisure time' (as an aim of leisure time pedagogy) even nowadays. 92 Th is is, nevertheless, nothing other than the instrumentalisation of leisure time. Th e majority of children's time is organised by adults. 93 In this way, their time partly or completely loses the character of leisure time and becomes a kind of obligation. If there is some time left , children oft en spend it by playing computer games 94 which prepare them for their future working life. Th ese games teach them to earn money, buy and sell things, increase their capital, plant seeds, make raw material, and virtually feed their two-dimensional pets (the most popular and widely spread is Minecraft , 95 which even off ers interconnection with LEGO 96 building kits). Th is category includes even classic board games (made specifi cally for this practical educational purpose). 97 If one leaves out the possible negative impact of PC games and online technologies on the child's development, 98 it is still a connection of work and game. Work resembles home (and home is similar to work) not just for adults but for their children as well. Th e diff erence between the private and public sphere is unrecognisable, unclear. 99 Children are not only aff ected by the cyber way of socialisation, but they are variably programmed in accordance with demand 100 and formed in conformity with the weisure lifestyle. Education within leisure time belongs to informal education, which complements formal education. In the Czech Republic, since 2012, formal education has been functioning in accordance with the Framework Education Programme. 101 Th is programme introduces the term 'key competences' (in the European context, this term had appeared in connection with education in 1990s). It is a set of knowledge, skills, attitudes, and values which should be acquired by the individual. Th en, these qualities should be used as a base for further development in personal and professional life. If one acquires these key competences, one should be able to successfully join society and, at the same time, the functioning, economic effi ciency, and competitiveness of society as a whole should be assured. 102 Even if the process of acquiring should not take place at the level of material values production only (this means a successful position in the market and in the working process), it is a prior goal. If the acquiring of key competences should lead towards an understanding of one's own being (of one's self), perceiving one's own life as a whole, and the understanding of one's life in relation to other people and society, 103 then this process would contain value education mainly (this will be dealt with in Chapter 5). Th e concept of key competences contains value education marginally only. 104 Th e change of leisure time (either in the sense of free time or leisure) into a mere tool (of the pedagogical evaluation of leisure time, risk prevention from actual risks or imaginary ones, manipulation, or the market 105 ) and the aiming of education at the meaningful (or eff ective) use of leisure time (Chapter 2.1) become, in many aspects, a base for the development of weisure lifestyle.

Weisure as a Challenge for Leisure Time Pedagogy
Leisure time pedagogy includes not only education in leisure time but also education for leisure time, and education by leisure time. One can speak about three dimensions of this education: the fi rst is the education itself (which takes into account specifi c conditions deriving from the relatively free decision making of an individual in a particular time sequence in his life), the second is the leisure time (its valuable usage derives from one's motivation and developed competences), and the third is the educational means. 106 If one considers the purpose of leisure time pedagogy in connection with the phenomenon weisure (which is characterised by the blurring or even erasing of borders between working time and leisure time), then it is necessary to ask oneself whether these three dimensions are still up-to-date.
In order to answer this question, one has to select the target group. Leisure time pedagogy (in the current perception) does not focus on children and youth only (as seen in the narrower concept of leisure time pedagogy which builds on aft erschool education) but on adults or seniors as well. Nevertheless, if one takes into account the psychological development in Erikson's view, 107 then personal maturity comes with adulthood, and the deep forming of personality (which takes place during childhood and adolescence) diminishes. Of course, an individual is capable of deep changes even during adulthood. Such changes, though, depend on his personal decision as the signifi cance of educational infl uence of other adult people diminishes, and the changes are more demanding on time than in the period of childhood. On the contrary, childhood and adolescence are the periods of maturity and development where the personality of an individual is not yet formed. Th ese periods are characterised by experimenting and looking for meanings. And even if personal decisions play a signifi cant role at this age, other people (parents and pedagogues mainly) and social environment have a major infl uence as well. 108 It can be assumed that the behavioural patterns, value orientation, and skills acquired in childhood become the base for the thinking, considering, and acting of an individual in adulthood. If, then, the base for leisure time instrumentalisation is built during childhood (as shown in Chapter 4), an individual will keep this approach to leisure time and bring it into his adulthood with great probability. Conversely, if an individual develops that kind of thinking which is aimed at understanding leisure time and its value for quality of life, the preventive base can be built against the development of weisure lifestyle in childhood and adulthood as well. Considering the stated facts, the primary target group for leisure time pedagogy (in the case of preventive actions against the weisure lifestyle development) should be children and the youth. Th e weisure lifestyle is accompanied by the blurring of borders. Th e distinction between work and leisure time, between working activities and fun, is not clear. Due to the fact that this trend cannot be separated from the developmental stage of society, weisure is connected with the lowering of signifi cance (or even the loss of signifi cance) of referential frameworks which represent signposts in the process of orientation in life (Chapter 1). Individualisation and personalisation are accompanied by the weakening of will and the state of being unbound that brings the absence of goals and sense, 109 the weakening of the ability to decide, and the inability to grasp one's freedom responsibly. One focuses primarily on current moments. Th is is emphasised in the case of children who are, according to psychological development, in the phase of concrete thinking. During the development of abstract thinking (in the case of youth), 110 awareness of the future comes. Th is future is, however, perceived as unknown, unsure, and therefore unwanted. Th e consequence is escape into the present moment, a strong attachment to one's childhood, and the denial of adulthood. 111 Weisure is then the consequence of modern technology usage. Since early childhood, children are exposed to the impact of modern technologies, and this process infl uences the process of socialisation signifi cantly. Th e socialisation of children (which should take place in various social groups) is disrupted, and sometimes even replaced by cyber socialisation (Chapter 3). 112 Leisure time pedagogy should, in the case of children and youth, focus on: (1) the development of leisure time competences, (2) value education, (3) the development of critical thinking, and (4) socialisation. Th e development of leisure time competences is not connected with leisure time only. It is connected with time in general. It is a complex of abilities, skills, and characteristics which enable an individual to manage his time freely and responsibly. Th e key factor is the grasp of one's own freedom. Th e development of one's leisure time competences helps to build a base for free life appreciation, and for decision making. Th ese abilities should be nourished by conscience and critical thinking (considering one's own good as well as the common good). Leisure time competences enable an individual to refl ect his needs, to understand himself critically, and to consider social circumstances. 113 Th e key values (in the process of refl ection and critical thinking) create the foundation for decision-making based on criteria. Th e formation of the system of values creates the base for attitudes and decision-making in one's life during adulthood. Th is is connected with the ability to take responsibility for oneself, one's own decisions, one's own life. 114 Value education is not about the mediation of ready-made value knowledge. Values should be understood as an instrument used for infl uencing the activities, motivation, and life planning of an individual. 115 Value education and critical thinking are connected through refl ection which leads to the overcoming and transformation of unclear issues, doubts, and confl icts. Th e result should be a certain state which enables one to fi nd life balance. 116 It is then not only about value education (which enables one to fi nd sense for values) but also about the education which leads towards evaluation and a conscious refl ection of one's own judgements. 117 Leisure time is accompanied by the formation of informal relationships. Th ese then are the starting point of informal social groups (as stated in Chapter 2.2). Some authors connect leisure with participation in society and with a feeling of solidarity. 118 Th ese groups are formed on the basis of common interest. An individual is not put into them; he wants to belong there. Leisure time is more suitable for the formation of relationships than, for example, a formal group. A child is put into a school class (a formal group) without any possible impact on this act. In informal groups, the process of development of social competences can be carried out more easily. We speak precisely about these social competences which enable an individual to be in contact with society, to build relationships, and to break down social barriers. In such a way, the tendency to escape from society and the privatisation of interests are put into balance. Social competence is closely associated with communicative competence. Th e latter includes the ability to express oneself, to understand, to create relationships, and to behave appropriately in society. Th is competence, thus, prevents social isolation, and helps the process of socialisation. 119 Th e essence of leisure time is freedom. Th us, the ongoing processes can be managed (or managed in cooperation) by the participants themselves on the basis of their own decisions. During leisure time, self-control can prevail over control. One can make discoveries, unveil the sense and the essence of things (Chapter 2), and learn from mistakes as the ongoing processes do not have to be primarily aimed at results (or these results do not have to be reached within some given time period) in one's leisure time. A child can go deeply into the process, explore various solutions, experiment, do nothing, or even choose a way which does not lead to the fi nish line in order to gain experience, or to test the mediated theoretical knowledge (the development of cultural and creative competence). He can learn to set goals, to decide, and to take responsibility for his own decision (to the extent which is accurate to the current psychological development). In this way, he can prepare himself for taking responsibility later in adulthood. 120 As stated at the beginning of this chapter, two major groups form children's lifestyles at an early age: parents and pedagogical workers (in the view of this article, these are mainly leisure time pedagogues). Th ey are the ones who infl uence the form of children's leisure time the most. Th erefore, leisure time pedagogy should be aimed at them as well. Leisure time pedagogy should, in accordance with its tasks, help parents decide about their children's leisure time (i.e., about the way how children spend this time). Th e goal is to prevent the instrumentalisation of leisure time (see Chapter 4) as much as possible. Leisure time pedagogy should focus mainly on book publishing in this area. Among other activities, there should be seminars and lectures for parents about how to spend leisure time, and about value education. Th e latter is quite signifi cant as it leads towards a critical understanding of oneself and a refl ection of social context. 121 Focusing on leisure time pedagogues, importance should be given to their professional training. Th is, however, cannot be separated from their personal growth. In the Czech Republic, their training does not have adequate attention, and the social status of leisure time pedagogues is not very high (it is rather low, which can be seen in law documents containing the professional training of leisure time pedagogues 122 ). Th e consequence of this state is that one can meet many pedagogues who are primarily focused on the planning and realisation of the programme off ered. Th ere are considerably fewer of those, though, who pay attention to the development of abilities, and to the acquirement of skills which enable a child to realise his personality not only in the context of his society and culture but in overall life context as well. 123 Among leisure time pedagogues one can fi nd more of those who accent the adequacy of the journey, and the attractiveness of activities rather than creating space for questions, considering dilemmas, confronting oneself in various situations, looking for solutions, deciding, and accepting responsibility. If it should be mostly about value education (as stated above in connection with children and youth), it cannot be the mere realisation of activities in spite of their attractiveness, enjoyability, or their meaningful character. If one changes the educational infl uence in leisure time for the fulfi lment of leisure time with activities, then the result could be the instrumentalisation of leisure time and the development of the weisure lifestyle. A child is taught to consume leisure time activities, to amuse himself, and to choose selectively according to his current mood or fashion. Such an approach takes place instead of learning how to deal with one's freedom, how to be responsible, how to improve one's endurance, and how to fi nd one's meaning of life. Value education and the associated development of leisure time competences, critical thinking, and refl ective practice 124 create a demanding situation for pedagogues, who have to manage themselves in the spirit of these qualities. Th ey should be focused on refl ection of the current situation with an emphasis on the developing postmodern lifestyle rather than on creating a large number of leisure time activities as these activities do not ensure value education (oft en they are not valuable at all). Primarily, leisure time education should not be aimed at creating a multiple number of activities (or piling up experiences). Its main goal is to teach individuals to think, consider, and refl ect. Th e activities should be a tool, or a suitable environment for the process of thinking about oneself (or sense of life). Th is process should be followed by the formation of value orientation and critical thinking.

Conclusion
Weisure is connected with the process of blurring or even erasing the borders between work and leisure time (see Chapter 1), and with the current lifestyle in western society. Whether this society is in the latest phase of modernity, 125 or postmodernity, 126 or even hypermodernity, 127 is a subject of further discussions which are beyond the framework of this article. Whichever name one uses for our society, the ongoing changes are undeniable. While in Lipovetsky's 128 modern times an individual was clearly raised to be disciplined, to behave in a normalised and standardised way, the current times are characterised by individualisation and personalisation. Human behaviour is not led by tradition. It is rather defi ned by the possibility of private choice. Th is should be as wide as possible. Th e traditional ways of normalisation are losing their infl uence. Th e emphasis is on freedom and self-control. On the other hand, personalisation is accompanied by weak will and therefore by low internal motivation (Chapter 1). What role can leisure time pedagogy play in our society where leisure time is mixed with work? Does it still have some role or sense? Whether one focuses on leisure time pedagogy in the form of aft erschool education (as developed mainly in socialist countries), or in the German view (i.e., as free activity with children and youth), both forms clearly defi ne the term leisure time. Th e goal of leisure time pedagogy -to teach children and youth how to spend their leisure time in some meaningful way (Chapter 2.1) -was also clearly defi ned in both cases. Regardless of the fact whether the reason was a real interest in children's personality development, ideological education, or the prevention of social-pathological problems, this approach has gradually led towards the instrumentalisation of leisure time, and towards the pedagogical forming of leisure time cation of these countries, it is possible to fi nd that this type of education has not been improved, developed, or put into practice signifi cantly in recent times. While in the past in the United States, the topics of leisure time education was an important part of the discourse about the education conception, nowadays this aspect is not a very important part of documents concerning American educational politics. 129 A similar situation is in Germany. In the twentieth century, a major subject called Leisure Time Pedagogy was being developed. Th en, aft er discussions whether it is appropriate or inappropriate to add a pedagogical character to the time of freedom, the educational character has been diminishing (currently, it has been mainly the pedagogical research of leisure time). 130 Has leisure time pedagogy lost its signifi cance? Th e situation in the Czech Republic is somewhat diff erent. Leisure time pedagogy covers not only education in leisure time, but also education for leisure time, and education via leisure time. One can speak about three dimensions of this education: the fi rst is the education itself (it takes into account specifi c conditions which are given by the relatively free decision-making of an individual in a particular period of his life), the second is leisure time (its valuable usage is given by motivation, and the developed competences of an individual), and the third are the means of education. 131 Is this concept of leisure time pedagogy relevant in the current situation where the clear borders between leisure time and work time are disappearing? If one looks at the lives of children and youth (as a primal target group, see Chapter 5), one can see that leisure time as a time category has not disappeared. Th e aspect which has been disappearing is the base of leisure time. Th is base is, to a great extent, infl uenced by the instrumentalisation of leisure time and by the pedagogical forming of leisure time (Chapter 4). Leisure time has become mandatory. Such a change lowers the potential of leisure time. Th is development underlines the importance of leisure time pedagogy, which should focus its eff ort not only on children and youth but also on the education of parents and pedagogues of leisure time, who are (in many aspects) responsible for the instrumentalisation and for the pedagogical forming of leisure time (Chapter 5). Leisure time is also a time of freedom, and this attribute should not be taken away. Th is is not a freedom which is taken out of the context of our society, it is a freedom which enables one to form a value base in connection with one's personal experience, and in the context of one's social group. It is also a freedom which exposes one to the necessity of consideration, to the process of decision-making, and which provides space for the acknowledgement of the consequences of one's decisions (involving either the individual himself, or even whole groups). In this way, an individual learns how to consider matters in a wider context (social as well as temporal), and to accept responsibility for his own decisions. One can even experience the paradox of freedom, that is, he can freely limit his freedom. Th is can have two reasons: either he profi ts from such a decision, or he does it for the benefi t of others. In this way, children can learn how to work with their freedom in the context of their life or society. As one can see, leisure time has a huge potential for formation. On the other hand, the possibility of formation can be endangering especially when the intentional formation pushes away the unintentional and spontaneous one. Leisure time pedagogy has its place in current society. Th e changing elements (considering the development of society) are its aims, methods, or forms of work. It is not just a meaningful spending of leisure time. It rather includes value education, development of leisure time com-