Having truly good fun is a virtue. This might seem to undermine the very notion of fun by making it a serious matter. Yet here we can discover once again that right-thinking always brings out the true richness of human life.

Thomas Aquinas has a subtle and beautiful understanding of the place of play or fun for everyone, not just children. It is worth considering a few features of it. Play/fun/amusement—here we can use the words interchangeably—refers to activities that are pleasurable and thereby bring a certain ‘rest’ to the soul. Just as the body needs rest, so the soul needs rest in order to apply itself well to the richer activities of life. Play is not one of the richest activities, but it has its place, especially in view of higher things.

Here one might object: but is it really ‘fun’ or ‘play’ if it is intentionally done in light of higher things? Won’t that very intentionality and consequent ‘seriousness’ cast a sort of pallor over it? As in: “Alright now, let’s focus and make some really good fun!”

This is important; and I speak as someone guilty of the very problem in question: undermining fun by straining at it. But of this I am confident: the mistake was not in having an intentional approach; the mistake was in how I strained and was anxious.

Those who really have an art make it look natural. Indeed, this is because for them it has become natural, arising from the heart. For the one trying to gain an art, it often doesn’t look natural for the simple reason that it isn’t—at least not yet.

But that is not a reason to stop trying. It’s a reason to try better and not be anxious. Aquinas gives us three things to bear in mind about play as we try to develop the virtue of doing it well. Here are those three.

1. The pleasure of play should not be sought in anything inappropriate or indecent.
It seems there is a simple insight here born of experience, that when we turn to play we often lower our standards. Precisely because play is not so serious we take an ‘it-doesn’t-really-matter’ approach and descend to the banal, frivolous or even outright indecent. Cicero warns against the playful becoming “discourteous, insolent, scandalous, obscene.”

The intentional person begins with a conviction that in all our actions we should be true to who we are; we should act in a way becoming to a human person, a child of God. Our play is no exception.

2. Play should not undermine “the ‘gravitas’ of our mind.”
‘Gravitas’ means appropriate seriousness and dignity. Here again we bump up against a crucial point. Are seriousness and dignity at odds with fun? I suggest a different angle. Somehow, it is precisely the rightly serious and dignified man that can really enter into and indeed ‘make’ fun as no one else can. Our challenge, and ultimately our great joy, is to learn how to do this.

Aquinas proceeds to quote another great line from Cicero: “Our very fun should reflect something of an upright mind.” How glorious. Somehow fun itself is imbued with righteousness! Cicero’s latin indicates that uprightness literally shines through in the fun. Not only does such play not undermine dignity, it magnifies it, even as it is the most fun kind of fun.

3. Play should “befit the hour and the man,” again words from Cicero.
Here Aquinas shows that our fun or play varies according to circumstances of time, place, and condition of participants. Of course it should; and so again this is why there is an art and virtue—a right understanding and practice—of discerning just how this works in daily life.

Having good fun is not only fitting. It is necessary. It is part of who we are—or in any case of who we should be. The surest proof of this is in the great men and women who have done it, and are doing it still. Truly good fun. We can join them. ~ ~ ~

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