Lectures 2005
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"The freedom of loosing time, an approximation of free time" Anastasia Stasinopoulou

The question of free time in the frames of everyday routine constituted personal reflection as for the creation of spaces in the city, which functions as “capsules of free time. The free time, as product of culture that is given birth with the industrial revolution constitutes a modern "invention" and conquest. The sociological theories of free time are not a single sociological approach for the free time. The approaches that are shaped up to the '50, are placed in the shade of “sociology of work”. From the ‘60 free time becomes a relatively autonomous social phenomenon, with his own functionalism and dynamics. From the '80, the sociologists think the free time as autonomous social time. The inversion between the work and the free time is quantitative and qualitative. In the beginning of 21st century we realise that the tools that are supposed to release us, have committed us in the work, even if statistically the hours of work have been decreased. Certain is that the merchandised free time gets out from the urban space. Today the bodily coexistence and the dialogue person to person are decreased and replaced by bodiless communication. The individual time is personalized. The degree of freedom is given by the human that experience each moment with different way, precisely because fundamental role plays the thought for "freedom in the time". The thought is free "to slip" and to be released not only in certain "free hours", because also this is oppressive and programmatic. The thought has the possibility of enlarging the duration of time. What has more importance is the beginning in the process of freedom. The personal time and his reduction in free are personal affair and it concerns in the quality of life, that selects each individual. It would not be possible today we were reported in the significance of “new culture of free time” and in his reduction in separate social time, if had not been conquered certain basic rights of workers in previous decades.

I extend the significance of free time beyond a concrete time frame of not obligations and beyond a determined space and him I import in all the social years and spaces, no as consumption or obligation to, but as the free intermediary, at the duration of other activities. In no case I do not reverse the duration of free time, however it could as significance enter (perhaps and as intermediary "breaks") in all the social years. The intermediary in the human behaviour is spontaneous, unanticipated activity of individual, small time duration, that can take place in any urban environment and can constitute piece of any other activity. It could be also fixed as accidental incident.

The question of faculty does not concern in a empty time where we should fill, more in recommends question of freedom in the time. The faculty is not a concrete time period, but a quality of activity of person. It is more way of life, his disposal mind and situation of soul. The freedom in the time concerns substantially in the significance of freedom of thought. The faculty that perhaps need the persons today is so much the quantitatively free time (that statistically it exists) but a free spirit. The demand that is to say for the free time is to restore his value of use, him to release as empty dimension, so that him we fill with our individual freedom. The real value of use of time, the one that the faculty tries to restore is its "looseness. When "we lose the time", when we do not attempt to change it in money, it is as if we make it with ours magic more (the gape, the slowness). The free time concerns in all the play ness activity. Extending the significance of free time beyond a concrete time interval of not obligations and beyond a certain space him I import as intermediary break in all the social years and spaces as the free intermediary, at the duration of other activities.

The intermediary space is a limit, a void that is changed in region and constitutes "field of action". The modern structure incorporates significances intermediary spacetime, as the attitude, the non-programmatically meeting and the accent in the communication. Significances as the square or the street, internal or exterior voids that allow the optical contact and perception, reverse the logic of functional breaking to pieces, unify the looks, they import the break and they incorporate the unanticipated. Small spaces for meetings, corridors bring the possibility of interpersonal relations and communication, as much as if the technology reverses the real places. Importance has are drawn the spaces so that they function at the same time with their main use and as deviation of way in free intermediary time, as game, as break of itinerary - real, as optical or intellectual deviation, as attitude en via movement, as optical escape of look through the void. The more important elements that offer this intermediary spaces are the unpredictability of their existence, the surprise of look and of the mind, the unanticipated make that is produced in the place, the transitory meeting of persons.

Consequently the freedom with which are approached this spaces determines the quality of freedom of choice to be approached also the freedom of management of individual time.


As the dynamics of complete is found in the void and is determined by this,

as the dynamics of built spaces is found between them voids,

thus and the dynamics of "full" time possibly is found in the "empty" time.