The topic of time and temporal order is not new to celebrated novelist and recluse Thomas Pynchon. In a now largely forgotten essay published in 1993 in the New York Times Book Review, Pynchon puts forward an account of modern time that is at once idiosyncratic and in clear conversation with his magnum opus, Mason & Dixon, published four years later in 1997. What is curious about this essay, titled “Nearer, My Couch, to Thee,” is its focus not directly upon the social structuration of time but the possibilities of moving against and hindering those structures by way of the mortal sin of Sloth. Sloth, or acedia, was once the sin of indolence and laxity which drew the faithful from their duties to God, but in Pynchon’s account the term has since been secularised to describe a sin not against God but against a more earthly order. Not only is Sloth secularised as a worldly rather than spiritual indolence, it is also given a profane meaning as a sin against an economic rather than theological order. In this new regime, writes Pynchon:
“Spiritual matters were not quite as immediate as material ones, like productivity. Sloth was no longer so much a sin against God or spiritual good as against a particular sort of time, uniform, one-way, in general not reversible—that is, against clock time, which got everybody early to bed and early to rise.”
If Sloth has a new meaning and a new use in the modern era, it is because it has become detached from the divine and integrated into a new perception of time which marches to a mechanical beat. More than anything else, Sloth has been borne into the modern era as a sin against the time of productivity—the time of work—as a drag against the motion of production and the ever-accelerating pace of modernity.