The Theory of the Leisure Class - Thorstein Veblen (english books to improve english txt) 📗

and transmitted through that culture to a later stage of human development under a specific form imposed by the predatory discipline. But in any case, it is to be taken as an archaic trait, inherited from a more or less remote past, more or less incompatible with the requirements of the modern industrial process, and more or less of a hindrance to the fullest efficiency of the collective economic life of the present.

While the belief in luck is the basis of the gambling habit, it is not the only element that enters into the habit of betting. Betting on the issue of contests of strength and skill proceeds on a further motive, without which the belief in luck would scarcely come in as a prominent feature of sporting life. This further motive is the desire of the anticipated winner, or the partisan of the anticipated winning side, to heighten his side’s ascendency at the cost of the loser. Not only does the stronger side score a more signal victory, and the losing side suffer a more painful and humiliating defeat, in proportion as the pecuniary gain and loss in the wager is large; although this alone is a consideration of material weight. But the wager is commonly laid also with a view, not avowed in words nor even recognized in set terms in petto, to enhancing the chances of success for the contestant on which it is laid. It is felt that substance and solicitude expended to this end can not go for naught in the issue. There is here a special manifestation of the instinct of workmanship, backed by an even more manifest sense that the animistic congruity of things must decide for a victorious outcome for the side in whose behalf the propensity inherent in events has been propitiated and fortified by so much of conative and kinetic urging. This incentive to the wager expresses itself freely under the form of backing one’s favorite in any contest, and it is unmistakably a predatory feature. It is as ancillary to the predaceous impulse proper that the belief in luck expresses itself in a wager. So that it may be set down that in so far as the belief in luck comes to expression in the form of laying a wager, it is to be accounted an integral element of the predatory type of character. The belief is, in its elements, an archaic habit which belongs substantially to early, undifferentiated human nature; but when this belief is helped out by the predatory emulative impulse, and so is differentiated into the specific form of the gambling habit, it is, in this higher-developed and specific form, to be classed as a trait of the barbarian character.

The belief in luck is a sense of fortuitous necessity in the sequence of phenomena. In its various mutations and expressions, it is of very serious importance for the economic efficiency of any community in which it prevails to an appreciable extent. So much so as to warrant a more detailed discussion of its origin and content and of the bearing of its various ramifications upon economic structure and function, as well as a discussion of the relation of the leisure class to its growth, differentiation, and persistence. In the developed, integrated form in which it is most readily observed in the barbarian of the predatory culture or in the sporting man of modern communities, the belief comprises at least two distinguishable elements⁠—which are to be taken as two different phases of the same fundamental habit of thought, or as the same psychological factor in two successive phases of its evolution. The fact that these two elements are successive phases of the same general line of growth of belief does not hinder their coexisting in the habits of thought of any given individual. The more primitive form (or the more archaic phase) is an incipient animistic belief, or an animistic sense of relations and things, that imputes a quasi-personal character to facts. To the archaic man all the obtrusive and obviously consequential objects and facts in his environment have a quasi-personal individuality. They are conceived to be possessed of volition, or rather of propensities, which enter into the complex of causes and affect events in an inscrutable manner. The sporting man’s sense of luck and chance, or of fortuitous necessity, is an inarticulate or inchoate animism. It applies to objects and situations, often in a very vague way; but it is usually so far defined as to imply the possibility of propitiating, or of deceiving and cajoling, or otherwise disturbing the holding of propensities resident in the objects which constitute the apparatus and accessories of any game of skill or chance. There are few sporting men who are not in the habit of wearing charms or talismans to which more or less of efficacy is felt to belong. And the proportion is not much less of those who instinctively dread the “hoodooing” of the contestants or the apparatus engaged in any contest on which they lay a wager; or who feel that the fact of their backing a given contestant or side in the game does and ought to strengthen that side; or to whom the “mascot” which they cultivate means something more than a jest.

In its simple form the belief in luck is this instinctive sense of an inscrutable teleological propensity in objects or situations. Objects or events have a propensity to eventuate in a given end, whether this end or objective point of the sequence is conceived to be fortuitously given or deliberately sought. From this simple animism the belief shades off by insensible gradations into the second, derivative form or phase above referred to, which is a more or less articulate belief in an inscrutable preternatural agency. The preternatural agency works through the visible objects with which it is associated, but is not identified with these objects in point of individuality. The use of the term “preternatural agency” here carries no further