Voluntary Simplicity Books

The collection of different authors is spliced together like a newspaper collage from different countries. Difficult to follow and awkward to read.

Having read many books of the simplicity genre you will find that this book is unique. It has challenged me to deeply reflect upon my life and how I can further shed unecessary burdens. Before reading this book I already lived simple. After reading this book it shined the light in areas I was still attached to. This book will have an impact on my life forever. It exposes the emptiness of a life based solely on money, career, possessions, and the daily grind. Awakening the dormant spiritual giant within us that longs for depth and meaning in a society gone mad with superficiality. "Less is More" can help guide one toward the path of freedom, beauty, simplicty and adventure.

vagabondsteve@yahoo.com

I bought my copy circa 1978 at age 35 and shared it with my wife. Even though we were already instinctively thinking along these lines this book impressed us greatly. It's title became something of a household quip and we found ourselves frequently dipping into it and finding something applicable to the rat race. It became so dog-eared that we had it custom bound as a family treasure. Its wisdom has seen us into a early, modest, and satisfactory retirement.

Lots of products claim that they will change your life. This one does...

'Less is More' is a collection of quotes and very short essays from a multitude of sources on the value of simplicity. Some of those quoted lived and wrote many centuries ago, while others are from the near present, and of course, there are many in between. Some of the more recognizable people quoted include Ghandi, Thomas Hobbes, Socrates, Thoreau, Shakespeare, St. Francis, Pascal, Adam Smith, Benjamin Franklin, John Kenneth Galbraith, Muhammad, Arthur Miller, and H.G. Wells. Some of the sources used are the Bible, the Bhagavad-Gita, the Dhammapada, and the Tao Te Ching.

The quotes are grouped according to the various facets of this subject, although some of them are more obviously related to living simply than others. Most of the quotes range from a few sentences to a paragraph or two. The excerpt from the first chapter is not representative of the overall book. I have owned an earlier edition of this book for many years and continue to find it inspiring. I only wish that there were a hardcover edition available as my paperback copy is becoming rather worn from being read and re-read by myself and the people I have lent it to.

great and wonderful........reverse the title and it still comes out the same.

I hate to say something negative about a book, but this book was not a good guide to living a life of voluntary simplicity.

To give the author credit for truth in advertising, though, right on the back of the book the review reads "Grigsby looks inside the movement at the daily lives of participants and includes their own accounts of their efforts. She also uses reflexive empirical analysis to explore race, class, and gender in relation to the movement."

The book reads like a grad-student thesis on a movement. Grigsby uses long sentences and references almost excessively. For example, a paragraph from page 93 begins "In mixed gender circles, which are most common, men end up coopting circle agendas over time, drawing them back toward a masculine competitive pattern of relating, and establishing themselves as experts and leaders. I theorize that this occurs because of interaction of the following factors: (1) the power men hold over women through the present configurations of institutional structures (Acker 1988, 1990; Dixon 1997; Ferguson 1984; Kleinman 1996; Milkman 1988; Walby 1990) and their desire to both create change and retain power; (2) the poverty of the cultural gender repertoires available ...." This is fine for a dissertation, but I believe most people who start reading about voluntary simplicity would prefer a discussion of what they can do to live more ethically on our planet, not a review of what academics think about voluntary simplicity.

Thus, in summary I would say that this is a fine description of the voluntary simplicity movement from the point of view of a scholarly observer. Given what it is, this is not a bad book. The reader might be disappointed, though, if you order the book expecting a guide to living within the philosophy of voluntary simplicity.

What is the voluntary simplicity movement? Who participates? Why do people join the movement? How do they participate? What has the movement accomplished? Where is it going? Mary Grigsby asks these questions and seeks to answer them in this sociological study.

It's difficult to get a handle on the voluntary simplicity movement because, by its nature as a counterculture, there are no leaders and there is no generally acknowledged definition of the movement, if indeed there is really a movement at all. It is a sort of anarchic trend of downshifting, financial independence, and back-to-the-land. Politically, it embraces bits of socialism, libertarianism, and anti-globalization. Individuals pick and choose the parts of voluntary simplicity that suit them. Some participate in simplicity circles, many don't. Since Grigsby was only able to interview and observe those who participated in simplicity circles, she saw only a sliver of the movement.

What she did see, however, makes for some surprising reading. She mentions several times that she is sympathetic to the ideas of voluntary simplicity, and she participated in at least one circle. She found that as a group, simple-livers are overwhelmingly white, middle-class, and heterosexual. They are mostly middle-aged and have no children, or at least, no children living at home. In other words, this group of anti-establishment pioneers is actually a closed society much like the very people who run things.

Grigsby finds the simple-livers fall into the stereotypes you would expect to find in any other middle-aged, middle-class, white group of North Americans. In simplicity circles, the men tend to take over. Everyone makes excuses for themselves when they don't live up to the expectations they think you have ("I see Costco as a heartless, spiritless, communityless operation, but some things are half-price there.")

The book's conclusion is a comprehensive list of steps the voluntary simplicity movement can take to achieve its goals, for instance, expand the group beyond its heterogeneous boundaries in order to get new input and different ideas on how to make voluntary simplicity work. Grigsby's list is practical and realistic.

Grigsby mentions that this book came out of her work on a dissertation, so there's a fair amount of sociological jargon. Still, it is a readable book on a compelling subject, and her findings should jar some of the more self-satisfied simple-livers. It is original and at times, unexpected. (A comparison of voluntary simplicity with Wicca threw me for a loop until I saw that Grigsby's dissertation advisor has written articles on witchcraft. Aha.)

This is a very good book that explains exactly how one can prepare for and achieve an early retirement. Obviously some sacrifices are necessary, but Mr. Roth shows how we can still live well and ignore the alarm clock forever. I would say this is a nice confirmation of another favorite- "Your Money Or Your Life."

Elgin's book is a classic on embodied environmentalism: it demonstrates the actions that we can take in our lives to impact negative environmental outcomes; this book also provides a clear model for our embodied action. This is an empowerment book written by a Father of the movement. The depth and richness of Elgin's insight flows off of every page. A must read for anyone ready to embody their values into action on behalf of the Earth!

I'm a great devotee of voluntary simplicity and have read many excellent books on the subject (among my favorites are Janet Luhr's "Guide to Simple Living," Dominguez's "Your Money or Your Life," and Dyzychen's "Tightwad Gazette" collections). This is definitely the worst and least helpful of them all. Seems extremely dated (even though revised in 1998) and "70s" with rather hazy California granola/New Age overtones. The author spends a lot of time waxing poetic on the more general philosophy of the movement (with an emphasis on one motivation, while ignoring others) rather than discussing and offering practical suggestions and tips for achieving a simpler life. Excepts from those practicing the lifestyle were helpful, but the entire book seemed very heavily-handedly biased in favor of a sort of self-congratulatory socialist "sharing the wealth/taking from the rich to give to the poor" doctrine which not all who embrace VS also embrace. Personally, I don't work hard at living simply in order to give the noney I save in doing so away to those who don't work as hard as I do and thus don't have as much, and I gradually grew to resent the assumption that this is what VS is (or should be) all about. For many of us, it's more about being free (i.e., saving money so as to sustain ourselves on less) vs. feeling guilty about being born in "a land of wealth." Too 60s flower child and liberal-leaning for my taste, with not enough substance to sustain it. Possibly a good introduction to the subject and perhaps significant in its day (the early 80s), but it doesn't stand the test of time, in my opinion. There are better books on the topic out there, but at least now it's off my must-read list.

Elgin, the author of Voluntary Simplicity, however, is bringing up his Now observation to point out that we can't even get to voluntary if we get strangled by a mind all bound up in phantasms of the past or the future. That's an interesting argument, and I wonder how it might apply to the freedom movement as well. Topic for another day.

By identifying the spiritual basis for a different, more elegant way of living, the author couldn't be more on target. Still, most people reading the book are interested in some practical guidelines for how we can decomplexify our lives in the real external world. Elgin, I feel, eventually delivers, in Chapter 5 Living More Simply, where he outlines three basic areas that we can address immediately:

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For my complete review of this book and for other book and movie
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Brian Wright
Copyright 2007

This superb pioneering book was originally published significantly before its times. However with its updated revised edition it still remians one of the very best statements and arguments for a lifestyle that is not only sanity preserving but also planetary preserving. Do not be fooled by its apparent simplicity. There is enormous depth in this work.

Hours of my life energy wasted in reading this collection of chapters from a think-tank hippie that I will never get back.

Totally worthless. The only pages worth their ink are the "Suggested Readings" list at the end: provides a list of books from authors that actually know how to write and provide useful information on learning to live simply in our modern world.

In one of his token verses acknowledging Christianity he quotes from 1 John 3:17, but in his ignorance erroneously attributes it to the Gospel of John 3:17 (page 47).

I cannot beleive I wasted precious reading time on this novel. Did you ever have a book that you wanted to throw across the room after reading the ending?? Well, this book was that one for me.

I never connected to Michelle, Mickey or Daisy. I never connected to any of the characters!. Please dont waste your
time!

I was very intrigued by the possibilities inherent in Confessions of a Bigamist. Specifically, I was interested in the idea of a woman being the party practicing bigamy; something that has traditionally been a male practice in those cultures that condone it. Lehrer spiced up these possibilities by posing interesting questions throughout the book, like "Is over-dedication to work a form of bigamy?" and "Is it possible to be equally in love with two different people because each appeals to one's different sides."

Regrettably, Confessions of a Bigamist never reaches its potential because Lehrer doesn't seem to know whether she wants to write a social commentary or a romantic fantasy. This condition is best seen in her treatment of the protagonist's bigamy. Michelle Banyon does not deliberately choose a life of bigamy; she takes it on because she is afraid to lose her lover. Since her choice is out of panic, Michelle comes across as one who can't make up her mind about what she wants in her life. Consequently, it's hard for the reader to empathize with a main character who is simply out of control. Lehrer compounds her main character's flaws by never fully exploring themes that she introduces. Time after time, she poses a question or hints at an opinion, but never answers the query or expressly states a view. When she does get close to expressing an opinion, as is the case with her ideas on the compartmentalization of personal and professional lives, Lehrer backs away from the topic and returns to the "safer" forum of romantic fantasy. As a result, I was left wondering if Lehrer doesn't feel strongly about the issues she raises.

Confessions of a Bigamist is rife with possibilities. Lehrer does a good job laying out those possibilities by portraying the situations and ironies that permeate her protagonist's life (especially ironic was the fact that an efficiency expert could have such a complicated life). But, because Lehrer doesn't seem to be able to resolve any of these possibilities, she ends up falling back on the old cliche: "You can have it all!" Ultimately though, Lehrer's attempt to "have it all" in her own writing falls flat because there is no resolution.

I'm surprised that such a shallow, heavy-handed book was considered publishable. From the start, the book pounds the reader with the main character's "double life" without a trace of grace or subtilty. It reads like "young adult" fiction, except that it doesn't have any likable characters. The one interesting result of reading this book is to see how such a potentially interesting topic like bigamy can be so boring when addressed by an incompetent writer.

Michelle can't figure out what type of person she is, and she's running away from her past and everything Indiana represents. When she goes back to confront her Indiana sister, Andrea, she notes how beat up Andrea looks and how no woman in New York would look as old as Andrea, even if they are actually the same age. In this way Kate Lehrer manages to alienate a whole slew of Indiana readers. I don't think it's true and I've seen plenty of New York women who look like hags. Check it out next time you go to New York! Anyhow she has one husband Steve, who's not above a little shady business practice, he is a wealthy lawyer whose Christmas bonus is almost half a million dollars. And still Michelle's not satisfied. She has her own business advising women to de-clutter their lives, get rid of old magazines, boyfriends, you know, "he's just not that into you." When she runs over Wilson Collins, I took it that someone must have advised Kate Lehrer to make sure her hero and heroine "meet cute." Taking care of Wilson, she falls in love and decides to depart with him on a romantic vacation in the rain forest, where the two get closer and closer.

I like all the parts where Michelle (who calls herself "Mickey" after Wilson tells her she seems like a "Mickey" rather than a Michelle) feels like she's falling apart. From childhood she has been afraid of snakes and tangly things of all kinds, they embody chaos for her and make her feel as though she were about to die. At age 47 she has an amazing breakthrough, I'm not giving away any spoilers that aren't in the title of the book when I say that she takes the career advice of the novelist Anais Nin, who also had two husbands, and managed to have a successful career on top of that. Kate Lehrer may not like Indiana women, but she likes individuality, good posture, and happiness for all concerned. When Michelle begins to internalize her many selves, and has a bit of a health scare, you'll feel for her in every sick moment.

A refreshing and very entertaining look at a male-dominated subject written in Lehrer's typically graceful and incisive style... She should gain many new fans with this book. It's wonderful.

Amitai Etzioni's book on Amazon's list of "voluntary simplicity products." That sounds oxymoronic to me. A used copy costs $29, plus shipping. That is more than half my water bill for the month. In the interest of frugality, I will wait until Dr. Etzioni publishes it for free on the web. I will volunteer to read it.

Finally, after several decades of how-to books on voluntary simplicity, we are beginning to see some studies of the phenomenon. (I hesitate to call it a movement, it doesn't seem quite that organized.) This book and Mary Grigsby's Buying Time and Getting By are an excellent start to what promises to be a very interesting genre.

There are some provocative ideas in these essays. For instance, Robert Frank believes we should tax consumption in order to encourage saving. When is the last time you heard anyone encourage saving? Our leaders and financial advisors encourage us to invest and spend, and if the investments we make don't pan out (Enron, Worldcom), well, we knew the risks. Anyone who saves these days, with interest rates near zero, is considered a chump. Yet, at the same time we are supposed to accept the risks of investing and being responsible for our own retirements, some want to dismantle the Social Security System that provides a modest safety net just in case things don't work out.

Edward Luttwak in his essay notes that America embraces all the beliefs of Puritanism, even Calvinism, except for one. We value hard work, self-sufficiency, and responsibility. We condemn over-indulgence of all kinds. And yet, we don't value frugality, the most important virtue of our forefathers. We accept as given that the economy must grow, that we must always increase our consumption and aspire to bigger and more expensive things. As David G. Myers points out in his essay, more doesn't make us happier.

This volume covers the theory of voluntary simplicity with essays by Amitai Etzioni, Abraham Maslow, Myers, Luttwak, Juliet Schor, and Robert Frank. It explores the history of voluntary simplicity in essays by David Shi, Charles Wagner, Richard B. Gregg, and Duane Elgin. Anti-simplifiers are represented by a typically smirky essay by David Brooks and a typically confused essay by James Twitchell, who embraces consumerism while simultaneously loathing himself for it.

A theme that runs through many of these essays is that everyone should adopt voluntary simplicity. It seems obvious that the world would be better if everyone reduced consumption, recycled, and considered quality of life over quantity of things. But one thing I like about voluntary simplicity is that it is anarchic in a way. There are no real leaders, and you can practice simple living as much or as little as you like and adapt it to your own circumstances: in a city or in the sticks, as a family or individual or as a community.

Voluntary Simplicity: Responding to Consumer Culture is a thought-provoking collection, for those familiar with simple living and those who are new to the idea.