Vo. U, No. + pp. 4-47 « 2017 ‘Therapeutlo Recreation Journal epedoorg/10 186667TR2017-VEN--7968 Leisure and Work interdependent Facets of Human Flourishing James B. Wise ‘Human flourishing is a principal goal of therapeutic recreation (TR) services so therapeutic recreation specialists (TRSs) mast be well versed in all aspects of flourishing, Two eritical aspects are leisure and ‘work. Leisure’s contributions to flourishing have been studied and reported but the same cannot be said for work. Therefore, this article explores two conceptualizations of work, One conceptualization is ‘based on Marx's philosophical anthropology and one is based on Macintyre’ notion of practices. In addition, the relationships of these views to leisure and human flourishing are highlighted. The article concludes by discussing potential consequences emanating from accepting the premise that work and leisure are {interdependent facets of human flourishing, Possible ‘consequences for TR include incorporating different ‘work perspectives into the preparation, credeatialing ‘and continuing education of professionals; addressing ‘work related issues with TR services: and broadening professionals’ purview to encompass work aspirations of service recipients. flourishing, Tabor, leisure, Marx, therapeutic recreation, ‘work Tames B, Wise is professor in the Recreation, Parks and Leisure Services department at Minnesota State University, Mankato. ‘lease eend correspondenc: to james.wise@minst.edit 1ee iuman flourishing means ving well and living well requires develop 0B and exercising powers thet ar distinctive to human beings (Macint7e, 1999). Recently, thecapeutic recreation CFR) authors formolsted strong cass for mown ‘human fecething asa principal goal of TR eervices (Anderson & Heme, 20/94 2012b; Wise, 2010, 20142). Thus, therapeutic recreatior all aspects of flourishing in order to maximize thes efectos OS professionals at asPeesd with caring forthe whole person (eg Anderson & Heyne, 20°. 2012b5 Cuter Be Van Ande, 2011; Howard, Rustoniello, & Rogers, 2004 ‘Howe-Murphy 8 ‘Charboneau, 1987; Sylvester, 2011) anderson be sab for work. Therefore, the goals ofthis article are to ex. an aor reatonships ofthe two views to human flourshing nd conconmle Ef ahe profeson, professionals and people served by TR. To acleve the ras, his aticle i organized nto three sectlons: The fw soo000 sketches Marx's "cal anthropology, emphasizing how his concept of abor as within aan erative end social working conditions promotes flourishing (Mars, 1932/1966). soe eon alienated lor, labeled as such because t doesnot afrm buran HS te aemwed, Then, alienated llsure, as derived from Marx's pilosopby, 6 ‘outlined, replete the first section, the thesis that anallenated labor and Tore Ot be ee ame ander the concept of praxis is tendered and supported. Praxis s defined as subs sborative human action that is guided by informed aman consciogsate and ‘seccsed at humanizing the world (Feenberg, 2014 Hinman, 1978; Maps 1932/1966). dread section begins with an overview ofa theory ofuman flourishing developed by Maclatyre (1998, 2007) and a correlated theory of lest ‘both of which have teen applied to TR (Syvester, 2007, 2009; Wise, 2044a, 2014), Subsequeatly, a brief foray ito conceiving of work as MacIntyrien practices thet are linked to flourishing je advanced and ilustrated with the case of TR, The second section loses with an a anton of research covering people with dsaiie, virtues and work. This article arth wth a section discussing potential consequences emanating fom se5ePUNS the premise tht work and leisure ae interdependent facets of hemen ‘fourishing. itis important to note there are numerous perspectives of wotk, Raman flourish- tng and leisure but space permits highlighting only two Perspect cof work and one ourishing and leisure Te four perspectives were chosen because of thet inn Introduction to First Section “The first perspective of work occupying the intial section ofthis arti, Was ad vanced by Karl Mars, aname synonymous with human labor His philosopbica’ since ‘ance PY an then applied to leisure resulting in a claim that unalienated labor and leisure are essentially the same phenomenon, praxis. Marx and Humen Nature ree content of the ensuing, sketch of Marx’s philosophy is predominately drawn feom an early work entitled Economic and Philosophic Manuscripts of 1844. Many 2 scholars agree that although orientation and more ofa scie conveysin the Manuscripts for economic theses (Bket, 19915] ‘Magun, 2010; Santilli, 1973; S: “The philosophical theor distinctive powers of human and social relationships (Mat consciousness that enables th being and also what it meant is only one aspect of human activity or labor performed + three aspects of humanity are independently of the others. Js to conceive of a project in project to fruition (Marx, 193 Consciousness, labor, an people inhabit (Marx, 1888/: ‘between human nature and shapes human nature. To lt capital and division of labor, uisite antecedents to commu - beings to realize their full pot ‘he three aspects of hiss ‘tion was captured by Marx (1 tal life of man, and nature, Nature provides life, both in * Sources, and in terms of mat “labor (Marx, 1932/1966). 5... Appropriation is a key ¢ Appropriation specifies a rel people, through ther labor, a 2014; Marx, 1952/1966). The aspects of themselves is i seciprocal, so people are pbjectfication, imagine a cot é of walnut wood. She pot ygher labor, she creates a ‘woman through its desigt ‘woman, because creating ting the appropriati ted citizens who likely el Asa result of classro go) end cultivate collegial sing well requires developing and ings (Macintyre, 1999). Recently, ong cases for recognizing human son & Heyne, 20122, 2012; Wise, sts CTRSs) must be well versed in aeir effectiveness as professionals Anderson & Heyne, 20122, 2012b; & Rogers, 2008; Howe-Murphy & leisure and work. While leisures yy studied and reported by TRSs ‘son, 2012; Wise, 2014b, 2015), the 5 of this article are to explore two ‘man flourishing and concomitant eople served by TR. To achieve the ‘The first section sketches Marx's Concept oflabor as expressed within vtes flourishing (Marx, 1932/1966). ie it does not affirm human nature, om Marx's philosophy, is outlined. alienated labor and leisure can be and supported. Praxis is defined as formed human consciousness and Hinman, 1978; Marx, 1932/1966). ‘ory offauman flourishing developed ory of leisure, both of which have (14a, 20140). Subsequently. a brief cices that are linked to flourishing ‘The second section closes with an siliies, virtues and work. This article equences emanating from accepting ont facets of human flourishing. rspectives of work, human flourish~ yy two perspectives of work and one res were chosen because of their sig- ‘evious application to TR and people 2014, 2015) it Section initial section of this article, was ad- ‘man labor. His philosophical stance 114 claim that unalienated labor and as. philosophy is predominately drawn cosophic Manuscrips of 1844, Many scholars agree that although his Inter writings displayed less of a philosophical ‘orientation and more ofa scientific, empirical orientation, the philosophical points he conveys in the Manuscripts form the foundation for his subsequent political, social and economic theses (Eker, 1991; Fetscher, 1973; Fromm, 1966; Hinman, 1978; Jaffe, 2016; ‘Magun, 2010; Santili, 1973; Sayers, 2003, 2005, 2007; Struhl, 2016; Wartenberg, 1982). "The philosophical theory articulated in the Manuscripts is predicated on the distinctive powers of human beings or their species-being: self-consciousness, labor and social relationships (Marx, 1932/1966). Marx believed humans possess a type of ‘consciousness that enables them to contemplate what it means to be an individual being and also what it means to be a member of a species. However, contemplation is only one aspect of human nature and is very much incomplete without practical activity or labor performed within social contexts (Marx, 1888/2005), In fact, these three aspects of humanity are so tightiy intertwined, none of them can be considered. independently ofthe others In other words, to be fully human and dlourish as @ human Js to conceive of a project in the mind and then labor with other people to bring the ‘project to fruition (Marx, 1932/1966; Wartenberg, 1982). Consciousness, labor, and society are malleable, shaped by the historical periods people inhabit (Marx, 1888/2005; Wartenberg, 1982). Furthermore, the relationship between human nature and history is bidirectional; people create history but history shapes human nature, To illustrate, humans envisaged and created the institutions of capital and division of labor. The creations suppress human powers bat both are req- uisite antecedents to communism, the societal configuration that enables all human ‘beings to realize their fll potential and flourish (Marx, 1932/1966). “The three aspects of humanity are firmly rooted in nature. This intimate connec- tion was captured by Marx (1932/1966) when he proclaimed, “the physical and men- ‘tal life of man, and nature, are interdependent... for man is part of nature” (p. 101). ‘Nature provides life, both in terms of subsistence goods such as food, water, and heat sources, and in terms of material upon which humans perform their life activity of labor (Marx, 1932/1966), "Appropriation is a key concept in Marx's (1932/1966) philosophical framework. Appropriation specifies a relationship between human beings and objects in which ‘people, through their labor, actively take up, workon, andassimilate the objects (Jaeggi, 2014; Mars, 1932/1966). The process by which people transform and infuse the objects ‘with aspects of themselves is called objectification (Marx, 1932/1966), Transformation 4s reciprocal, so people are also changed because of the interaction. To illustrate objectification, imagine a concrete, materialistic example where a person purchases a piece of walnut wood. She possesses the plece of wood but does not appropriate it until using her labor, she creates a bowl or some other item (Jaeggi, 2014). The bowl reflects the woman through its design and level of craftsmanship, In turn, the bow! transforms ‘the woman, because creating it hones her physical and mental skills, In an example illustrating the appropriation of other people, a professor transforms students into educated citizens who likely take on some qualities of the professor, such as adopting the arguments she employs with certain issues. The professor is changed in the process as well, As a result of classroom interactions, she may modify some of the beliefs she hholds and cultivate collegial relationships with stadents.Appropriation also occurs with nonphysical objects (Jaeggi, 2014: Sayers, 2007). ‘envision university professors. While there are standards associated with the ‘social role of professor, over time people occupying the role infuse the position with their personalities. Bach professor performs customary tasks but does so in a manner that generates personalized versions of the position. Reciprocally, standards associ- ated with the role contribute to changing professors over their teaching careers. For instance, professors are now expected to teach online and communicate via electronic formats, criteria that did not exist when some began teaching, ‘Summarization, To summarize, from a Marzist perspective, flourishing occurs ‘when people express, through labor, their ‘physical and mental powers. In this process of gemuine activity, man develops himself, becomes himself, work is... an end in itself, the meaningful expression of human energy” (Fromm, 1966, pp. 41-42). Flourishing is an interdependent endeavor, reflected in the totality of social relations not the singular actions of isolated individuals (Mars, 1888/2008). Leisure Several scholars convincingly maintain that Marx's philosophy covers leisure with some of the scholars asserting that Marx's conceptulization of labor includes Ieisure (Eker, 1991; Rojek, 1984s Sayers, 2008). The basis for this assertion rests on an understanding of what Marx meant by labor. For Marx, labor “meant any human activity which involves the collective, creative transformation of the natural world” (Swain, 2012, p. 34). Therefore, labor includes work or instrumental human activity performed for a wage and leisure when leisure involves free, creative, expressive human activity, Additional support for the relationship is supplied by a bevy of authors. For Instance, Dare, Welton, and Coe (1987) link the two constructs when they state leisure is when people can “utilize their consciousness to discover their truly human potential and coordinate thetr.. labor to pursue it” (p. 183) Sager (2013) deepens the relationship when he unambiguously declares, “When people creatively work toward valuable ends, not merely for sustenance, labour becomes leisure” (p. 9). A similar relationship is expressed by Sayers (2003, 2007) who describes labor as a contimaum (Magun, 2010). Discrete placements of particular types of labor on the continuum are determined by the degree of freedom and creativity exercised and the extent to which the labor satisfies real human needs. For example, Sayers (2003) contends because it is free, cteative and satisfies the human need for beauty, “artis... the highest form of ‘work’ (p, 114), In order to attain this designation, a creation must be shared with and consumed by other people who in the act of consumption grasp the meaning intended by the creator. “When it has this communicative character, art can be among the highest activities.... On the other hand, ifits only purpose is individual pleasare and self-cultivation, then it is reduced to the evel of a mere hobby and pastime” (Sayers, 1986, pp. 93-94). Alienation ‘The outline of Marx's philosophy thus far assumes the presence of an ideal social environment in which his vision of realized human potential or flourishing is expressed (Struhl, 2016). However, the vision is not realized because capitalism interferes with the formation of the ideal social environment. The primary mechanism of interference is alienation (Marx, 1932/1966), Atlenation, estrangement from what it means to be ‘human being, results when people are prevented from appropriating objects. There 4 aze four forms of alienation. The not their own but as an alien actiy means ofproduction (Marx, 1932/: from exercising their consciousne: hhuman problems and needs. nste ‘owners of the means of producto than themselves. Labor, rather that for laborers to earn money so they “The second form centers on a axe alien because laborers do not how the materials are transformec objects ae distributed (Marx, 193; ot secured directly from nature t ‘means of production, Secosi,ofter to create an object but, frequently, does 0 a8 an isolated laborer in a produce objects not to satisfy thet to secare money, Fourth, the creat those who own the means of produ x failing to strongly connect with Human beings are social crer endeavor but the third form of al relationships (Marx, 1932/1966). 7 many types of work are stfuctured proximity there ae few opportuni with one another, This situation lea problems and realize communal p directly from the creators of thost ‘rom intermediates such as free-sta ‘rom personally relating tothe peo} reflected in the corresponding obje ‘The firs three forms of alienat ‘ment toward species-being or bein plans in the mind and then laborin ‘Ovtarx, 1932/1966). When people their creativity autonomy or social: selves as disconnected individuals on nature, altering it to reflect the quently, alienation leads people pleasure in animalistic functions su istic fanctions of conceiving, labor Alionated Leisure “The fact Marx spent very Ile vented authors from applying his id the idea of alienation to leisure, He ated and the majority ofthe conditsbjects (Jaegei, 2014s Sayers, 2007). fe are standards associated with the 1g the role infuse the position with mary tasks but does so in a manner fon, Reciprocally, standards associ- ors over their teaching careers. For line and communicate via electronic an teaching. ‘xist perspective, flourishing occurs Aland mental powers. In this process sshimselé workis ... mend initself, ‘mm, 1966, pp. 41-42). Flourishing is ty of social relations not the singular tt Mare’s philosophy covers leisure conceptualization of labor includes ‘The basis for this assertion rests on For Mars, labor “meant any human tansformation of the natural world” zork of instrumental human activity colves fre, creative, expressive human is supplied by a bevy of authors. For the two constructs when they state tasness to discover ther truly human it" (p. 183). Sager (2013) deepens the ‘When people creatively work toward a becomes leisure” (p. 9). A similar ‘who describes labor as a continuum 1rtypes of labor on the continuura are ‘ity exercised and the extent to which ‘Te, Sayers (2003) contends because it beauty, “art is. the highest form of 1a creation must be shared with and sumption grasp the meaning intended sve character, art can be among the Uy purpose is individual pleasure and fa mere hobby and pestime” (Sayers, ‘ssumes the presence of an ideal social an potential or Aourishing is expressed zed because copitalisn interferes with be primary mechanism of interference trangement from what it means to be ited from appropriating objects. There are four forms of alienation. ‘the first form covers when people view their labor as not their own but as an alien activity because it is controlled by entities that own the ‘means of production (Marx, 1932/1966). In such circumstances, laborers are prevented from exercising thelz consciousness, autonomy and creativity to identify and address Juman problems and needs. Instead, they ate forced to work when, where and how ‘owners of the means of production dictate and on projects imposed by people other than themselves. Labor, rather than serving as a worthy end in itself, becomes a means for laborers to earn money 80 they can purchase goods, “The second form centers on alienated objects produced with one’s labor. Objects are alien because laborers do not have control over the materials to be transformed, hhow the materials are transformed, what objects are produced nor how the resultant objects are distributed (Marx, 1932/1966). First, the materials constituting objects are not secured directly from nature by laborers but are supplied by those who own the means of production. Second, oftentimes the performance of several tasks are required to create an object but, frequently, each person only performs one of those tasks and does 50 as an isolated Inborer in a manner established by someone else. Third, people ‘produce objects not to satisfy their needs or the needs of other people but primarily to secure money. Fourth, the created objects are not distributed by the laborers but by those who own the means of production. These four circumstances contribute to labor- rs failing to strongly connect with the objects they create or help create Human beings are social creatures by nature and labor is an inherently social endeavor but the third form of alienation is marked by a lack of meaningful social relationships (Marz, 1932/1966). There are at least two causes for the scarcity, First, ‘many types of work are structured so that, although people may be ln close physical proximity there are few opportunities for them to develop and maintain relationships ‘with one another. This situation leads to a lack of collaboration amongst people to solve problems and realize communal projects. Second, people do not often secure goods Airectly from the creators of those goods. More commonly, people purchase goods ‘rom intermediates such as free-standing stores or online retailers, which hinders them from personally relating to the people who created the goods and “seeing” the creators reflected in the corresponding objects. “The frst three forms of allenation contribute to the fourth form which is impedi- ment toward species-being or being fully human. Species-being means conjuring up plans in the mind and then laboring with other people to bring those plans to fruition (Marx, 1932/1966). When people experience alienation, they are not free to exercise their creativity, autonomy or social capacities and powers, As a result, people sce them- selves as disconnected individuals and not as members of species who exert their will ‘on nature, altering it to reflect the powers and capacities af human beings. Conse- ‘quently, alienation leads people to become more animal like, predominately finding pleasare in animalistic functions suchas eating and sleeping rather than in the human istic functions of conceiving, laboring and collaborating. Alionated Leisure “The fact Marx spent very lite time explicitly talking about leisure has not pre- ‘vented authors froma applying his deas to leisure. In particulay, Hinman (1978) applies the idea of alienation to leisure, He lists seven conditions under which leisure is alien ated and the majority of the conditions are connected to work. The first condition isthe complete absence of leisure. ‘This situation occurs due to the importance placed The diversity of roles enables people ‘on work and marginalization of leisure in today’s society. Second, leisure is alienated {5 and powers which contribute to pers: ‘when the primary reason for its pursuit isto increase work productivity In this condi- by enjoyment, Enjoyment springs fr tion, leisure plays an adjunctive, restorative role to work. its primary justification is as capacities and powers in the afirmat ‘a means and not an end, The third condition results when people sacrifice ther leisure i ‘The idea of unalienated praxis is in order to work more and eam additional money. Fourth, a focus on accumulating 454" Stebbins who has spent hs profess. leisure experiences rather than fully engaging in those experiences leads to alienation. 38 and leisure; specifically, what he ter Relatedly, the fith condition refers to when leisure is commodified and turned intoa fj 2014), Devotee work is defined by ar consumer activity oriented toward possessing and consuming related goods and ser- that when performed generate stra ‘ices, Sixth, leisure becomes alienated when t adopts characteristics of alienated work «FS _enhancement. Serious leisure isthe such as competition, efficiency and quantification. This condition is frequently seen in {ind so substantial and intresting th Dut not limited to sporting endeavors. The final condition is elated tolelsure’s margin- Fé. on acquiring and expressing its spec alized status, People turn to leisure for freedom, creativity and meaningfulness which «fe —_contrast, casual lelsure, the more con are missing from allenated work but the experience has limited impact on their over- defined as “the immediately intrisic all lives because of leisure’ status asa trivial, isolated lie domain, activity requiring litle or no special t Unalionated Praxis og According to Stebbins (2014), r work as in the case of sports amateut ‘Although Marx (1932/1966) believed people living in capitalistic societies expe- lence alienation, he also believed unalienated labor and, by extension, leisure were = not come as 2 surprise to learn a cor possible and essential to human flourishing. Some Marxist scholars (Hinman, 1978; rue oe — ad etic (984; Swain, 201: mn ‘ais ‘when conditions foster Ee sure “Is virtually e1 Rojek, 19845 12) build upon this belief, daiming that cor Shared by the two constructs Addie ‘unalienated labor and leisure, any consequential distinctions between the two con- structs are eliminated. Hinman (1978) proclaims both are subsumed under the en- are linked to human flourishing (Stet compassing notion of praxis, the “ree, creative human activity which bas .. value, s Summar smeaning and purpose” (p. 201). "Unalienated praxis is nether work nor [leisure] ..but rather a form of human activity which overcomes the traditional dichotomy between According to content contained ‘work and [leisure}" (p. 208). The concept of praxis achieves what Magun (2010) called Eee sure share a number of similarities, # for, “synthesizing work and... [leisure] into something new... by destroyingtheirfatal_ [any distinction between the two com division” (p. 108) Experiencing praxis, the activity synonymous with species-being, is ffgz, the construct of praxis. Praxis encom: a prime indicator of human flourishing. {guided by informed humaa consciot Unalienated praxis possesses nine characteristics (Hinman, 1978). First, praxis is Cordance with humanity. These action productive, Productive is broadly interpreted to include creating physical objects as «Gp human beings, are primary contribut ‘well as immaterial entities such as social relationships. Second, praxis satisfies genuine . human needs. Objects created during praxis meet needs arising from being conscious, Introductio! active, social beings who are constantly in the state of creating new needs ashumanity = ‘The nest section of this article ¢ ‘evolves. The third characteristic is freedom, People are free ftom alienation and free SB (Macinyre, 1999, 2007). A second to flourish by developing and exercising their mental, physical and social capacities EE tualization of leisure, both derived ft and powers. The next two characteristics involve mediation: mediation of relationships and their relationships tothe floutis Between people and mediation of the relationship Between individuality and speces- E> investigated, being. Through praxis, people create society and society in turn, produces fulfiled human beings by facilitating socially based cooperative endeavors. In addition, people » Macintyre's Theory of Human Fle develop themselves as individuals and while doing so they contribute to the self- fib bases on i ae in ee realization of o and hme neral. Si ena rs when tn ation of other people snity in general. Sixth, unalienated praxis is based Peele cane e ‘on imagination. People use their consciousness to envision alterations to nature that objectify humanity. Seventh, the imagined alterations are brought to reality during E praxis when people act on and transform nature so it objectfies humanity. Eighth, praxis is multi-faceted. Within praxis, people teke on many socially embedded roles. = ‘inerges, inalienated praxis. Athoug} sary to ascertain whether or not unl are indeed subsumed under the com tioned analysis is pursued, relationsh 6 ‘‘occurs due to the importance placed society. Second, leisure is alienated rease work productivity. In this condi- to work Its primary justification Is as tlts when people sacrifice their leisare ney. Fourth, a focus on accumulating \ those experiences leads to alienation. ture is commodified and turned into a ind consuming related goods and set- opts characteristics of alienated work vn. This condition is frequently seen in condition is related to leisures margin- + creativity and meaningfulness which ‘ace hasa limited impact on their over- lated life domain, Ie living in capitalistic societies expe- labor and, by extension, leisure were ome Marxist scholars (Hinman, 19785 + claimig that when conditions foster al distinctions between the two con- ns both are subsumed under the en- human activity which has ... value, axis s neither work nor fleisure]...bat the traditional dichotomy between tis achieves what Magan (2010) called thing new ... by destroying thetr fatal ity synonymous with species-being, is istics (Hinman, 1978). First, praxis is » include creating physical objects as iships. Second, praxis satisfies genuine st needs arising from being conscious, ate of creating new needs as humanity ople are free from alienation and free mental, physical and social capacities ‘mediation: mediation of relationships tip between individuality and species- ad society, in turn, produces fulfilled erative endeavors. In addition, people loing so they contribute to the self- oral. Sixth, unalienated praxis s based ‘0 envision alterations to nature that rations are brought to reality during re so it objectifies humanity. Bighth, kke on many socially embedded roles. “The diversity of roles enables people to cultivate and display a multiplicity of capacities and powers which contribute to personal identity. Finally, unalienated praxis is marked by enjoyment. Enjoyment springs from employing ones mental, physical and social ‘capacities and povrers in the afirmation of one’ self and humanity “The idea of unalienated praxis is supported by aline of research headed by Robert ‘Stebbins who has spent his professional life examining the relationship between work. and leisure; specifically, what he terms devotee work and serious leisure (Stebbins, 2014). Devotee work is defined by an intensely appealing core set of activities or tasks that when performed generate strong attachment, achievement, success and self- enhancement, Serious leisure isthe “systematic pursuit ofan, activity that participants find so substantial and interesting that...they launch themselves on a career centered ‘on acquiring and expressing its special sills, nowledge, and experience” (p. 48). In contrast, casual leisure, the more common but not as self-enhancing form of leisure, is defined as “the immediately intrinsically rewarding, relatively short-lived pleasurable activity requiring lite or no special training to enjoy it” (p. 50). "According to Stebbins (2014), many serious leisure activities turn into devotee ‘work as in the case of sports amateurs who become professionals. Therefore, it should rot come as a surprise to earn a comprehensive review of relevant investigations led ‘Stebbins to conclude that the traditionally accepted division between (devotee) work and (serious) leisure “is virtually erased” (p, xxi) because of extensive similarities shared by the twro constructs. Additionally, the actions associated with both constructs are linked to human flourishing (Stebbins, 2014). Summary of First Section ‘According to content contained! in the frst section of this article, work and lei- sure share a number of similarities. Arguably, when work and leisure are unalienated, any distinction between the two constructs disappears and both are subsumed under the construct of praxis, Praxis encompasses free, collaborative human actions that are by informed human consciousness and aimed at changing nature to be in ac- cordance with humanity. These actions, because they involve the powers distinctive of ‘human beings, are primary contributors to human flourishing. Introduction to Second Section “The next section of this article explores a theory centered on human flourishing (Macintyre, 1999, 2007). A second conceptualization work and a correlated concep- tualization of leisure, both derived from the theory of flourishing, are also presented and their relationships to the flourishing of people with and without disabilities are investigated. Maointyre's Theory of Human Flourishing ‘Based on the discussion inthe preceding section, work and leisure are very similar endeavors when unalienated and humanity affirming. The similarity is so great that scholars claim distinctions between the two constructs dissolve and new construct ‘emerges, undlienated praxis. Although the claim is intriguing, further analysis ia neces- sary to ascertain whether or not unalienated work and leisure are different entities or are indeed subsumed under the concept of unalienated praxis. While the aforem tioned analysis is pursued, relationships among work, leisure and human flourishing‘can be inspected from a second stance; that of a widely recognized and utilized theo- ‘retical framework of human flourishing forwarded by Macintyre (1999, 2007). For Macintyre, who began his career in academics as a Marxist, to flourish means to develop features definitive of what it means to be human and he recognizes atleast two qualities: the capacity to reason and dependence upon other people. The capacity to reason has long been ascertained as the quality thet differentiates human beings from other living things. Historically, the ability to reason is viewed as a dichotomous ‘variable, meaning a person either does or does not achieve the defining criterion. This Stance is problematic since many people served by TR do not meet the criterion and failure to do so bars them from qualifying as human beings and the concomitant po- tential to flourish (Wise, 20142). Macintyre (1999) addresses the issue by envisioning reasoning as a continuum with the endpoints of “simple” and “complex” Conceiving of the capacity to reason as a continuum ensures people with severe cognitive impalt- ‘ments are considered human beings who can flourish. Dependency, the second characteristic, is closely linked with the ability to reason. People are not born as complex reasoners, rather they depend upon other people to learn how to reason and transform into complex reasoners. In addition, people rely ‘upon one another for protection, nourishment, comfort, care, and the acquisition of ‘goods and resources. Dependency, present throughout the lifespan but more apparent during the frst and last parts of life and with disability is necessary for people to be- come fully human and flourish, ‘A thorough description of the theory is beyond the scope of this article but ‘Maclntyres (1999, 2007) framework, which has been applied to therapeutic recreation (Gylvester, 2009; Wise, 2014a, 20146, 2015), is marked by five sociological aspects: practices, nasratve,tlos, traditions, and virtues. Bach aspect is now briefly described. Practice. At the core of MacIntyre notion of flourishing is excelling in practices. |A practice Is defined as “any coherent and complex form of socially established coop- erative human activity” (MacIntyre, 2007, p. 187). Examples of practices indude work and leisure pursuits and social roles people play such as mother and father. To excel at ‘8 practice is to attain standards of performance established by practitioners, Excelling ‘entails being proficient with technical skills and acting n a virtuous manner, Practitio- ners who excel access internal goods such as high-quality performances; satisfaction and pride from performing well; enhanced health and functioning; and the camarade- rie of other members, Narrative. Practice-related experiences are integrated into a coherent, personal narrative or life story, A narrative organizes seemingly discrete and unrelated experi- ‘ences into a meaningful story of one life, The story evolves as practice-related ex- periences are continuously deleted, incorporated and rearranged. A narrative reflects ‘what is important to-a person, helps explain who s/ne is and what s/he likes to do, and contributes to a self-identity. ‘Telos, Telos is an ancient Greek concept referring to the ultimate goal peoplespend their lives trying to achieve, For example, Aristotle thought happiness was the human telos. He and many philosophers believe the telos is predetermined and universal. In contrast, Macintyre (2007) believes the exact content and meaning of a telos are indi vidualized and emerge over time as person reflects on and publically shares his/her narrative. Once formalated, a telos furnishes life with purpose, meaning and direction. 8 Striving to achieve a telos suppl ‘worth ving, and guides a perso ‘Traditions. Narratives anv traditions and these histories + ‘story (Macintyre, 2007), Trait disability and institutions suc medicine Virtues. Virtues are habit whole, encbling people to excel ‘narratives, negotiate tradition: identified three requisite view ‘courage. People must be truth is right even though doing so e ‘Summary. According to ? practices, accessing internal go herent personal narrative, den! ditions, and acting vistuously.? ‘that contribute to flourishing: ) Leisure as a Practice "The following view of leis flourishing and has been applie conceptualized as practices (Sy (Wise, 2014b, 2015). What foll practices, internal goods and vi ‘topic are encouraged to consul Internal goods, Syivester ‘practices: community and freet ‘with the phrase “leisure comm lished with a view to some ge ‘communities include practitio ‘become more complex reasont sible for more people to join and flourish, The second inter: tices are dynamic and prectiti lution (Macintyre, 2007). Gut discussions is increasing lelsu Actively recruiting and welcot because some things about x (Macintyre, 1999). For exam ent aspects of the human cont ofhuman flourishing. Additio personal values, beliefs, atitu leads to the freedom to partict contributors to human flouris Virtues. Excelling a list honesty justice and courage)widely recognized and utilized theo- {ed by Macintyre (1999, 20 demics as a Marxist, to flourish means © be human and he recognizes at least ence upon other people. The capacity ality that differentiates human beings "tp reason is viewed asa dichotomous aot achieve the defining criterion. This Uby TR do not meet the criterion and aman beings and the concomitant po- 99) addresses the isue by envisioning of “simple” end “complex” Conceiving « people with severe cognitive impair- ourish. losely linked with the ability to reason. 1er they depend upon other people to lex reasoners. In addition, people rely + comfort, care, and the acquisition of tughout the lifespan but more apparent isability, is necessary for people to be- beyond the scope of this article but been applied to therapeutic recreation + marked by five sociological aspects: 5. Bach aspect is now briefly described. of flourishing is excelling in practices, plex form of socially established coop- 7). Examples of practices include work “sach as mother and father. To excel at established by practitioners. Excelling acting in a virtuous manner. Pracitio- {gh-quality performances; satisfaction th and functioning; and the camarade- ¢ integrated into a coherent, personal smingly discrete and unrelated experi- « story evolves as practice-related ex- ad and rearranged. A narrative reflects o s/he isand what s/he likes to do, and urringto the ultimate goal people spend atle thought happiness was the human {os is predetermined and universal In ontent and meaning ofa telos are indi- ‘flects on and publically shares his/her with purpose, meaning and direction. striving to achieve a telos supplies a reason for getting out ofbed exch day, makes life worth living, and guides a persori actions. ‘Traditions. Narratives and practices are embedded in broad histories called traditions and these histories exert varying degrees of influence on a person’ life story (MacIntyre, 2007), Traditions may focus around nationality, ethnicity, religion, isabiity and institutions such as capitalism, democracy, higher education, and medicine Virtues. Virtues are habits that bind the previous four aspects into a cobesive ‘whole, enabling people to excel in practices, secure internal goods, author meaningful narratives, negotiate traditions and progress toward their telol. Macintyre (2007) identified three requisite virtues for excelling in all practices: honesty, justice and courage. People must be truthful, provide others with what they are due, and do what is ight even though doing so entalls unfavorable consequences for themselves. ‘Summary, According to Maclatyre, a flourishing life is marked by excelling in practices, accessing internal goods, fashloning practice related experiences into a co- herent personal narrative, identifying and pursuing a meaningful telos, navigating tra~ ditions, and acting virtuously. Nove attention is turned toward two groups of practices that contribute to outishing: leisure end work. Leisure as aPractice “The following view of leisure is derived from Macintyres (1999, 2007) theory of flourishing and has been applied to'TR (Wise, 2014b), In this view, leisure activities are conceptualized as practices (Sylvester, 2007) and strongly linked to human flourishing (Wise, 2014b, 2015). What follows are summaries of two pertinent aspects of leisure as ‘practice, internal goods and virtues. Readers secking a more extensive coverage of the topic are encouraged to consult the article written by Wise (2014). Tnternal goods. Sylvester (2007) noted two internal goods common to-all leisure practices: community and freedom. Firs, the phrase “leisure practices” is synonymous ‘with the phrase “leisure communities” (Wise, 2014b) “and every community is estab- lished with a view to some good’ (Aristotle, 2001, 1252, 1-2). The goods of leisure ‘communities include practitioners helping each other navigate times of dependency, become mote complex reasoners, learn how to excel, craft standards that make it pos- sible for more people to join the communities, obtain lifé-enriching internal goods, ‘and flourish. The second internal good of all leisure practices is freedom. Leisure prac- ‘tices are dynamic and practitioners are free to guide the direction of a practice’ evo- tution (Macintyre, 2007). Guidance results from deliberations and an overall goal of discussions is increasing leisure communities’ inclusivity of people with disabilities. “Actively recruiting and welcoming people with disabilities into practices is important because some things about excelling and flourishing can only be learned from them (Macintyre, 1999). For example, learning that disability and dependency are inher- ent aspects of the human condition and therefore, mast be central aspects ofa theory ‘of human flourishing. Additionally, deliberations also foster greater self-knowledge of personal values, beliefs, attitudes, abilities and goals, In turn, greater seli-knowledge leads tothe freedom to participate in personally expressive leisure practices, significant contributors to human flourishing (Waterman, 1990). ‘Virtues, Excelling at leisure practices requires four virtues beyond the three (Le., honest, justice and courage) identified by Macintyre: respect, disinterestedness, play-fulness and phronesis (Syivester, 2007). First, practitioners must respect the environ- ment and living things. Second, they most exhibit disinterestedness which means en- ‘gaging in a leisure practice for the internal goods associated with that practice and not for the external goods of money, fame and power (Huizings, 1980; Moriarity, 2014). ‘The third virtues playfulness, Playfulness isa mixture of “the seriousness one had asa child, at play” (Nietzsche, 1988, p. 83) and eutrapelia. Eutrapliai revitalizing the soul through play (Aquinas, 1982), The pleasure generated by play refreshes by relieving fatigue caused by the soul function which i reasoning, The fourth virtue is phronesis, ‘or practical reasoning. Phronesis entails selecting and applying the most appropriate virtue or combination of virtues to a specific situation, ‘Supplementing the seven previously listed virtues are two others judged critical to successfully including people with disabilities into leisure communities just generosity and philo-cosmopolitanism (Wise, 2014a), The virtue of just generosity (MacIntyre, 1995) is giving to others what they need simply because they are human beings who ‘have needs. Giving is proportional to need and unconditional because givers know their needs have been and will continue to be met in the future. The second virtue, philo-cosmopolitanism (Burtt, 2007) calls upon practitioners “to welcome ito communitylies) all persons, regardless oftheir disorders, deformities or abilities. ‘wonder at the variety of human capabilities, [and] to value the presence ofa range of ways of being human” (p. 578). ‘A conceptualization of leisure founded on virtuous behavior, inclusivity of diverse ‘peoples, and the internal goods of community and freedom is a powerful contributor to human flourishing (Wise, 2014b, 2013). Its power is largely derived from the gen- eration of leisure practices in which people of all abilities can excel, ensuring they can flourish and, in doing so, facilitating the flourishing of other people. Work and Flourishing “Work pursuits have been conceived as practices (eg., Armstrong, 2006; Dueck & Reimer, 2003; Schreiber, Groenhout, & Brandsen, 2014; Stewart-Sicking, 2008) that contribute to human flourishing by challenging practitioners to attain technical and ethical standards (MacIntyre, 2008). When practitioners do so they access life-ensich- ing intemal goods, construct integrated personal narratives, progress toward person ally meaningful telot and ultimately, flourish. The next segment forwards a relevant ‘example. Specifically, TR is conceived asa practice and described in terms of standards, internal goods, and essential virtues, ‘Work practice. TR is a practice (Sylvester, 2009) in which TRSs strive to attain technical and ethical standards codified via professional standards of practice (Ameri- ‘can ‘Therapeutic Recreation Association, 2014) and a code of ethics (ATRA, 2009). ‘TRSs are expected to conduct individualized assessments and create individualized treatment plans based upon assessment results. Furthermore, TRSs are to treat patient information confidentially and promote the safety and well-being of patients. Attaining standards and behaving ethically leads to numerous internal goods for practitioners and people who receive TR services. Examples of internal goods for specialists are useful, comprehensive assessment findings; well-constructed treatment plans; quality therapeutic programs; satisfaction from performing well and friend- ships with other specialists, Recipients of ‘TR services experience improved health, functioning, and quality of fe and communities. ‘Accessing the internal goods pt tues. The list of essential virtues pra ‘prudence, creativity, playfulness, fie passion, and integrity” (Sylvester, 20 ‘Work and people with disabi cultivation of virtues among, practit MacIntyre (2008) noted, “tis ia ant Productive activites such as farmin of virtues much needed in or indiv excised” (p, 275). This statement is i search found that hope, optimism, fe for people with disabilities to excel { context of thet lives (Clifton, 201451 crucial is not a sufficiently rigorous ‘members of a practice must cultivate Macintyre, 1999, 2007), To illustrate tance with work related tasks; uml ‘ance; and hurmor to self-deprecate, 1 people with disabilities are proposed virmes, as stated, appear to be sole abilities. If thats the case, the virtues just-generosity, mutuality and opent {nto work practices helps all pracitio {shby embracing human diversity. gt ing nontraditional means by which | the number and scope of routes peot Summary Macintyre’ theory of human fc leisure and work. Accordingly, bott and contribute tothe flourishing of Introducti “The final section of this article t ‘potion that work and letsure are clos ‘The consequences have implications professional development, the conte laborations and the purviesr of profe Implications for the Profession, Many people view work and leis article convincingly question the ver Rather, leisure and work, from @ Mi Intyrian practices, are interdepende 1984),ractitioners must respect the environ- bit disinterestedness which means en- s associated with that practice and not ver (Hulzinga, 1980; Morlarity, 2014) ainture of “the seriousness one had as a pelia. Euinapeliais revitalizing the soul nerated by play refreshes by relieving asoning. The fourth virtues phronesis ag and applying the most appropriate ration. “rtues are two others judged critical to toleisure communities: just generosity + virtue of just generosity (Macintyre, 7 because they are human beings who 4 unconditional because givers know amet in the future. The second virtue, Jn practitioners “to welcome into . 4isorders, deformities or abilities... to 1d] to value the presence of a range of ‘irtwous behavior, inclusivity of diverse and freedom is a powerful contributor Dower is largely derived from the gen abilities can excel, ensuring they can xing of other people. ‘tices (eg Armstrong, 2006; Dueck & ven, 2014; Stewart-Sicking, 2008) that g practitioners to attain technical and ‘itioners do so they access life-enrich- al narratives, progress toward person The next segment forwards a relevant ceand described in terms of standards, 2009) in which TRSs strive to attain ‘essional standards of practice (Ameri- and a code of ethics (ATRA, 2009). issessments and create individualized Furthermore, TRSs are to treat patient sty and well-being of patients. ty leads to numerous internal goods vices. Examples of internal goods for { findings; well-constructed treatment on from performing well, and friend services experience improved health, fanctioning, and quality of life and become valued and active members of their local ‘communities. ‘Accessing the internal goods presupposes cultivation and demonstration of vir- ‘ues. ‘The list of essential virtues practitioners must exhibit includes humility, caring, prudence, creativity, playfulness, friendship, “honesty fairness, courage, respect, com passion, and integrity” (Sylvester, 2009, p20). ‘Work and people with disabilities, Work practices function to promote the cultivation of virtues amorig practitioners required for excelling and flourishing. As ‘Macintyre (2008) noted, “itis in and through our engagement in such laborious and productive activities such as farming, construction work and the like that a number of virtues much needed in our individual and communal lives are developed and ex- cercised” (p. 275). This statement is valid for people with disabilities. Though scant, re- search found that hope, optimism, fortitude, and resiliency are virtues deemed crucial for people with disabilities to excel in work practices and flourish within the broader context oftheir lives (Clifton, 2014; Dunn & Brody, 2008), But simply isting virtaes as crucial is not a sufficiently rigorous criterion. At minimum, virtues are habits that all embers ofa practice must cultivate in order to excel (Barclay, Markel, & Yugo, 2012; ‘Macintyre, 1999, 2007), To illustrate, the wit to tactfully and repeatedly ask for assis- tance with work related tasks; humility to consistently express gratitude for the assis- tance; and humor to self-deprecate, helping co-workers feel more comfortable around people with disabilities are proposed work place virtues (Clifton, 2014), However, the ‘virtues, as stated, appear to be solely cultivated and performed by people with dis- abilities, IFthat is the case, the virtues should be replaced with philo-cosmopolitianism, just-generosity, mutuality and openness (Wise, 2014a). Embedding these four virtues Into work practices helps all practitioners, and ultimately other people, excel and flour- {sh by embracing human diversity, giving and receiving assistance as needed, ascertain- {ng nontraditional means by which people contribute to relationships and expanding the number and scope of routes people can take to flourish. ‘Summary of Second Section MacIntyre’s theory of human flourishing spawns correlated conceptualizations of leisure and work. Accordingly, both conceptualizations share numerous similarities and contribute to the flourishing of people with and without disabilities. Introduction to Third Section “The final section of this article briefly explores six consequences of accepting the notion that work and leisure are closely related entities influencing human flourishing, ‘The consequences have implications for academic preparation programs, continuing professional development, the content and delivery of services, treatment team col- laborations and the purview of professionals, Implications for the Profession, Professionals and People Served Many people view work and leisure as antithetical concepts but the contents of this article convincingly question the veracity of the widely held antagonistic relationship, Rather leisure and work, from @ Marxist perspective and when conceived of as Ma~ CIntyrian practices, are interdependent facets ofthe good life (MacIntyre, 2007; Rojek, 1984).At least six implications emanating from the present discussion impact the TR profession and people served by professionals. The implications are introduced but this author cecognizes each one demands much more systematic attention, exploration and research. In fact, each of the subsequent claims possesses the potential to spur an extensive line of scholarly inquiry, ‘The foremost claim stemming from the present discussion is that leisure and work should be considered related, complex concepts that are central, complementary fac- tors for living well rather than as adversarial constructs or unrelated ingredients in ‘human flourishing (Macintyre, 2008). Adopting such a position entails atleast two actions. First, TRSs becoming well versed in philosophical stances on work, leisure and therapeutic recreation (Sylvester, 2007, 2009; Wise, 2014a, 2014), Ata minimum, practitioners should be familiar with the philosophies of labor and work forwarded by John Calvin, John Locke, Adam Smith, Kari Marx, and Hannah Arendt, Additionally, they ought to be conversant with the thoughts of Aristotle, St. Thomas Aquinas, Josef Pieper, Sebastian deGrazia, John Hemingway, Kenneth Mobily, Cathy O'Keefe, Charles Sylvester, and other philosophers ofleisure and therapeutic recreation, Coverage of and discourse on these stances can be incorporated into academic curriculums, textbooks, scholarly articles and professional presentations. The second action is explicitly includ- Jing work and its rolein human flourishing into therapeutic recreation practice models, theories, professional preparation curriculums, and credentialing requirements. Second, TRSs should facilitate a multitude of opportunities for people with disabilities to appropriate leisure related objects. Corapleting craft projects, playing ‘on sport teams, making friends with fellow practitioners of leisure practices and paddling through whitewater rapids are examples of appropriating leisure oriented objects, Successful appropriation takes place in inclusive environments and ensuring the existence of such environments, marked by the presence of adaptive equipment, ‘universal design facilities and collaborative people, isa central function of TR (National Couneil for Therapeutic Recreation Certification, 2015). While objectification may be more difficult, itis definitely possible for people with severe intellectual, social and communication disabilities (Bogdan & Taylor, 1989; Rossetti, 2011; Taylor & Bogdan, 1988). Research finds they infuse social relationships with thetr personalities and the contributions are “respected, appreciated, and enjoyed by their friends” (Rossetti, 2011, p. 32). The contributions are largely due to the crucial role played by the virtue of mutuality (Pedlar, Haworth, Hutchison, Taylor, & Dunn, 1999). Mutuality, the exhibition of “mutual respect, support and authenticity between people” (Cushing & Lewis, 2002, p. 179) results when all parties involved in a friendship network enlarge thelr notions of whet constitutes benefits in such relationships. Relatedly, TRSs should identify, describe, and foster the acquisition and eraploy- ‘ment of requisite virtues for excelling in work and lelsure practices. Progress toward accomplishing this goal has been made (Sylvester, 2007, 2009; Wise, 2014a, 2014b, 2015) but a concerted and sustained strategy is called for because of the projects broad and multifaceted scope. ‘A fourth implication stems from the extensive similarities shared by devotee work and serious leisure. When serving people prevented from working due to disability TTRSs are urged to assist them with taking up serious leisure practices because many qualities associated with devotee work can be obtained through serious leisure (Aitchison, 2003; Patterson, 2000; Patterson & Pegg, 2009; Stebbins, 2014), A line of 2 inguiry directed by Patterson (2000, that people with disabilities who pe social roles, aéd meaning to theit ‘endeavors and secure membership to being 2 member ofa setious lei interest that boosts dignity self-este life goal and contributes to flourish: ‘Speaking of similarities, the many features in common (Hinma practices are cooperative endeavors physical, and social capacities anc ‘enables them to achieve expectatis oo achieving the expectations pre objects, social relationships, comm personal identity, and enjoyment. 7 flourishing. The multiple features % spawned by different theotetical st labor is an important contributor t Finally, since excelling in work 2008; Struhl, 2016) and a goal of T ‘TRSsmustbebroadenedso theycan aspirations. This idea has been broa and Taniguchi (2013) argued TR se viable, One of their suggestions is address vocational aspirations can b such as vocational rehabilitation (VI /< and Heyne (2012b) state a hallmar! training, Cross-training refers to te: with techniques employed by repret supervision is supplied and that imp For example, a cross-trained TRS related endeavors by encouraging technical skills and virtues require: Patterson & Pegg, 2009; Stebbins, 2 speak with client bout maintains ‘Summ ‘The implications associated wit facets of human flourishing can ; Profession. Therefore, it behooves fi ‘thinking and dialogue regarding th ‘important changes to the professior Human flourishing is a princiy ‘Wise, 2010, 2014) so it is our methe present discussion impact the TR “The implications are introduced but ‘more systematic attention, exploration ims possesses the potential to spur an sent discussion is that llsure and work s that are central, complementary fac~ constructs or unrelated ingredients in ig such a position entails at least two hilosophical stances on work, leisure 1: Wise, 2014a, 2014). At minimum, ophies oflabor and work forwarded by ctx, and Hannah Arendt. Additionally, of Aristotle, St. Thomas Aquinas, Josef snneth Mobily, Cathy O'Keefe, Charles herapeutic recreation. Coverage of and into academic curriculums, textbooks, ‘The second action is explicitly includ. herapeutic recreation practice models, and credentialing requirements, de of opportunities for people with 's. Completing craft projects, playing vracttioners of leisure practices and vies of appropriating leisure oriented inclusive environments and ensuring the presence of adaptive equipment, isa central function of TR (National 1, 2015). While objectification may be le with severe intellectual, social and 985; Rosset, 2011; Teylor & Bogdan, ships with their personalities and the ‘enjoyed by their friends” (Rosset, > the crucial role played by the virtue ‘for, & Durn, 1999). Mutuality, the enticity between people” (Cushing & stved in a friendship network enlarge relationships, 1d foster the acquisition and employ- nd leisure practices. Progress toward tex, 2007, 200% Wise, 2014, 2014b, led for because ofthe project’ broad re similarities shared by devotee work nted from working due to disability, tious leisure practices because many obtained through serious leisure "egg, 2008; Stebbins, 2014). A line of inquiry directed by Patterson (2000; Patterson & Pegg, 2009) demonstrated empirically that people with disabilities who participate in serious leisure endeavors fulfil valued Social roles, add meaning to their lives by overcoming challenges inherent in the ‘endeavors and secure membership in supportive communities, Moreover, committing {o being a member of a setious leisure practice leads to development of a major life {interes that boosts dignity, self-esteem and social acceptance, promotes formation of a life goal and contributes to flourishing. ‘Speaking of similarities, the two presented perspectives of labor/work have ‘many features in common (Hinman, 1978; Maclntyre, 2007). To illustrate, praxis and practices are cooperative endeavors in which people develop and employ their mental, Physical, and social capacities and powers. Exercising thelr capacities and powers fnables them to achieve expectations affliated with multiple social roles. Excelling fof achleving the expectations produces desirable goods such as well constructed ‘objects, social relationships, community, freedom, enhanced health and functioning, personal identity, and enjoyment. These outcomes are constituent elements of human flourishing, The multiple features shared by the two conceptualizations of work, spawned by different theoretical stances, should assure TRSs that free and creative labor isan important contributor to flourishing. Finally, since excelling in work practices is a major facet of living well (MacIntyre, 2008; Strub, 2016) and a goal of TR is facilitating human flourishing, the purview of "TRSsmustbebroadened so they canaddress major, constituent cements including work aspirations. This idea has been broached by professionals, Recently, Widmer, Duerden, and Taniguchi (2013) argued TR services must diversify ifthe profession is to remain viable, One of their suggestions is expansion into the work domain, Expanding to address vocational aspirations can be accomplished by collaborating with professionals such as vocational rehabilitation (VR) counselors on transdisciplinary teams, Anderson and Heyne (20126) state a hallmark characteristic of transdisciplinary teams is cross- training, Cross-training refers to team members learning of and becoming competent with techniques employed by representatives of the other disciplines assuring proper supervision is supplied and that implementation is appropriate and legally permissible, For example, 2 cross-trained TRS may support people with disabilities’ vocational related endeavors by encouraging participation in leisure practices that cultivate technical skills and virtues required for excelling in work practices (Patterson, 2000; Patterson & Pegg, 2009; Stebbins, 2014). Likewise, a cross-trained VR counselor may speak with a client about maintaining a healthy work-leisure balance. Summary of Third Section “The implications associated with conceiving of workand leisure as interdependent facets of human flourishing can profoundly affect multiple segments of the TR profession, Therefor, it behooves future and current practitioners to engage in critical thinking and dialogue regarding the ideas presented in tis article before making any important changes to the profession. Conclusion ‘Human flourishing is a principal goal of TR (Anderson & Heyne, 20122, 2012: Wise, 2010, 2014a) so it is our moral obligation as TRSs to understand, as fally as 19possible, the constituent elements of leisure and work, the interrelationship of those ‘two constructs, and the relationship of each construct to flourishing, Concomitantly, ‘we must collaborate with other appropriate professionals to develop and implement plans of action for people with disabilities that 1) promote appropriation of leisure related objects through the exercise of free, creative socially embedded labor, and 2) promote excellence in leisure and work practices, Anything less constitutes a disservice tw the people we serve and ourselves. References Aitchison, C. (2003). From leisure and disability to disability leisure: Develop- ing data, definitions and discourses. Disability and Society, 18, 955-969. dot: 10,1080/0968759032000127353, ‘American Therapeutic Recreation Association. (2003). 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