Lazy?

Laziness is often deemed a moral failure. Sloth is one of the seven deadly sins. Slackers and layabouts are viewed askance. The Protestant work ethic, as coined by Max Weber, regards productivity and efficiency in the highest order. Capitalist culture has long applied the label “lazy” unevenly, conjuring racist, classist, and ableist tropes. Anyone unable to submit their body to laboring conditions could be chastised for laziness–with particular ire reserved for those who rely on the state for financial assistance.

On the other hand, in his 1880 manifesto The Right to be Lazy, Paul Lafargue advocated against the inherent virtuosity of work and in favor of expanded leisure time and idleness. As recent viral terms like quiet quitting, burnout, lie-down, and the Great Resignation suggest, many today are turning against the relentless hustle and grind of contemporary work culture, whether joyfully or resignedly. The COVID-19 pandemic and the widespread introduction of AI have further complicated the relationship between productivity and idleness, work and rest. And idling in lieu of protest seems negligent and misguided in an age of compounding political and environmental crises.

Some of the questions we will ask: Is laziness a psychological condition or a social construction? Where is the line between laziness and leisure? Between laziness and apathy? Laziness and burnout or depression? Why do we valorize work? How do we measure ambition and success? Is AI making us lazy? Will the use of AI leave us more time for leisure, or will it accelerate the demand for productivity? From “nepo-babies” to “welfare queens,” how does society determine who is and who gets to be lazy? Can we learn to uncouple productivity from a person’s worth? Are killing time and hanging out worthwhile pursuits? How do we reclaim free time? In this critical moment, is there space for thinking about laziness?

This Salon took place on June 24, 2026.