Montagine On Leisure and Play

In Montaigne’s final essay of experience about his lifelong curiosity of how to live his life, he talks about these types of concerns. After spending some time listing the qualities of great minds that are guided him, Montaigne writes: 

The truly wise must be as intelligent and expert in the use of natural pleasures, as in all the other functions of life. So the sages live gently yielding to the laws of our human lot, relaxation and versatility, it seems, go best with a strong and noble mind and do it singular honor. There is nothing more notable in Socrates than that he found time when he was an old man to learn music and dancing, and thought it time well spent.

Socrates endured unfathomable hardships throughout his life. Hunger, poverty, the indocility of his children, the nails of his wife, calumny, tyranny, imprisonment, fetters in poison. And yet, he never refused to play, nor to ride the hobbyhorse with children. And it became him well, for all actions, says philosophy, equally become an equally honor a wise man.

- via Daily Stoic

Max taught me the importance of play; those lessons still continues from Fluffy, Garph and Neo. 

One of my all time favorite essay is Do Animals Have Fun?

We know at the present time that all animals, beginning with the ants, going on to the birds, and ending with the highest mammals, are fond of plays, wrestling, running after each other, trying to capture each other, teasing each other, and so on. And while many plays are, so to speak, a school for the proper behavior of the young in mature life, there are others which, apart from their utilitarian purposes, are, together with dancing and singing, mere manifestations of an excess of forces—“the joy of life,” and a desire to communicate in some way or another with other individuals of the same or of other species—in short, a manifestation of sociability proper, which is a distinctive feature of all the animal world.

To exercise one’s capacities to their fullest extent is to take pleasure in one’s own existence, and with sociable creatures, such pleasures are proportionally magnified when performed in company. From the Russian perspective, this does not need to be explained. It is simply what life is. We don’t have to explain why creatures desire to be alive. Life is an end in itself. And if what being alive actually consists of is having powers—to run, jump, fight, fly through the air—then surely the exercise of such powers as an end in itself does not have to be explained either. It’s just an extension of the same principle.

Friedrich Schiller had already argued in 1795 that it was precisely in play that we find the origins of self-consciousness, and hence freedom, and hence morality. 

“Man plays only when he is in the full sense of the word a man,” Schiller wrote in his On the Aesthetic Education of Man, “and he is only wholly a Man when he is playing.” If so, and if Kropotkin was right, then glimmers of freedom, or even of moral life, begin to appear everywhere around us.