In his latest column, Ross Douthat contemplates what a world without work might look like:

Imagine, as 19th-century utopians often did, a society rich enough that fewer and fewer people need to work — a society where leisure es universally accessible, where part-time jobs replace the regimented workweek, and where living standards keep rising even though more people have left the work force altogether.

If such a utopia were possible, one might expect that it would be achieved first among the upper classes, and then gradually spread down the social ladder. First the wealthy would work shorter hours, then the middle class, and finally even high school dropouts would be able to sleep late and take four-day weekends and choose their own adventures.” — “to hunt in the morning,” as Karl Marx once prophesied, “fish in the afternoon, rear cattle in the evening, criticize after dinner …”

Yet a widespread decline in work is not just an imaginative possibility. As Douthat goes on to argue, such decline has e “a basic reality of 21st-century American life,“ but without following the typical Marxist trajectory. “Instead of spreading from the top down,” Douthat notes, “leisure time – wanted or unwanted – is expanding from the bottom up. Long hours are increasingly the province of the rich.” Despite our persistent longing for rest and relaxation, however,this trend is not viewed as a positive development for society, even for the folks at Mother Jones.

Further, as Charles Murray explains in his latest book, Coming Apart: The State of White America, 1960-2010, our attitudes about work have also begun shifting, again, disproportionally among the lower classes. Pointing to a General Social Survey study that asked participants what they prefer in a job, Murray points out that the leading preference across all e groups during the 1970s was a job that “gives a feeling of plishment.” Soon thereafter, beginning in the 1990s, this preference began to shift significantly among the lower classes, who began to put higher preference on jobs with “no danger of being fired” or where “working hours are short.”

Douthat quickly moves to ask and answer the more pressing question: Should such a trend bother us?

The answer is yes — but mostly because the decline of work carries social costs as well as an economic price tag. Even a grinding job tends to be an important source of social capital, providing everyday structure for people who live alone, a place to meet friends and kindle romances for people who lack other forms munity, a path away from crime and prison for young men, an example to children and a source of self-respect for parents.

Here the decline in work-force participation is of a piece with the broader turn away munity in America — from family breakdown and declining churchgoing to the retreat into the virtual forms of sport and sex and friendship. Like many of these trends, it poses a much greater threat to social mobility than to absolute prosperity. (A nonworking working class may not be immiserated; neither will its members ever find a way to rise above their station.) And its costs will be felt in people’s private lives and inner worlds even when they don’t show up in the nation’s G.D.P.

In his book, Work: The Meaning of Life, Lester DeKoster contemplates a scenario quite similar to that which Douthat begins his piece with, pointing to the same transcendent features weare destined to lose if society descends into lopsided idleness and leisure:

We know, as soon as reminded, that work spins the wheels of the world. No work? Then nothing else either. Culture and civilization don’t just happen. They are made to happen and to keep happening—by God the Holy Spirit, through our work.

Imagine that everyone quits working, right now! What happens? Civilized life quickly melts away. Food vanishes from the store shelves, gas pumps dry up, streets are no longer patrolled and fires burn themselves out. Communication and transportation services end and utilities go dead. Those who survive at all are soon huddled around campfires, sleeping in tents, and clothed in rags.

…Civilized living is so closely knit that when any pieces drop out the whole fabric begins to crumple. Let city sanitation workers go out this week, and by next week streets are smothered in garbage. Give homemaking mothers leave, and many of us suddenly go hungry and see our kids running wild. Civilization is so fragile that we either all hang together or, as Ben Franklin warned during the American Revolution, “we shall all hang separately.” …The mosaic of culture, like all mosaics, derives its beauty from the contribution of each tiny bit.

Read Douthat’s full column here.

Purchase Lester DeKoster’s Work: The Meaning of Your Life.

To join the On Call in munity, like us on Facebook or follow us on Twitter.