In ancient Mediterranean cultures, diamonds were thought to endow their owners with invincibility. In contemporary United States culture, a foreign-made luxury car is believed to give its owner status and prestige. Where do these beliefs come from?

In this study of craft production and long-distance trade in traditional, nonindustrial societies, Mary W. Helms explores the power attributed to objects that either are produced by skilled artisans and/or come from "afar." She argues that fine artisanship and long-distance trade, both of which are more available to powerful elites than to ordinary people, are means of creating or acquiring tangible objects that embody intangible powers and energies from the cosmological realms of gods, ancestors, or heroes. Through the objects, these qualities become available to human society and confer honor and power on their possessors.

Helms’ novel approach equates trade with artistry and emphasizes acquisition rather than distribution. She rejects the classic Western separation between economics and aesthetics and offers a new paradigm for understanding traditional societies that will be of interest to all anthropologists and archaeologists.

Modern life is full of stuff yet bereft of time. An economic sociologist offers an ingenious explanation for why, over the past seventy-five years, Americans have come to prefer consumption to leisure.

Productivity has increased steadily since the mid-twentieth century, yet Americans today work roughly as much as they did then: forty hours per week. We have witnessed, during this same period, relentless growth in consumption. This pattern represents a striking departure from the preceding century, when working hours fell precipitously. It also contradicts standard economic theory, which tells us that increasing consumption yields diminishing marginal utility, and empirical research, which shows that work is a significant source of discontent. So why do we continue to trade our time for more stuff?

Time for Things offers a novel explanation for this puzzle. Stephen Rosenberg argues that, during the twentieth century, workers began to construe consumer goods as stores of potential free time to rationalize the exchange of their labor for a wage. For example, when a worker exchanges their labor for an automobile, they acquire a duration of free activity that can be held in reserve, counterbalancing the unfree activity represented by work. This understanding of commodities as repositories of hypothetical utility was made possible, Rosenberg suggests, by the standardization of durable consumer goods, as well as warranties, brands, and product-testing, which assured wage earners that the goods they purchased would be of consistent, measurable quality.

This theory clarifies perplexing aspects of behavior under industrial capitalism—the urgency to spend earnings on things, the preference to own rather than rent consumer goods—as well as a variety of historical developments, including the coincident rise of mass consumption and the legitimation of wage labor.