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

extra-causal propensity. Beyond these the same animistic sense shows itself also in such attenuations of anthropomorphism as the eighteenth-century appeal to an order of nature and natural rights, and in their modern representative, the ostensibly post-Darwinian concept of a meliorative trend in the process of evolution. This animistic explanation of phenomena is a form of the fallacy which the logicians knew by the name of ignava ratio. For the purposes of industry or of science it counts as a blunder in the apprehension and valuation of facts. Apart from its direct industrial consequences, the animistic habit has a certain significance for economic theory on other grounds. (1) It is a fairly reliable indication of the presence, and to some extent even of the degree of potency, of certain other archaic traits that accompany it and that are of substantial economic consequence; and (2) the material consequences of that code of devout proprieties to which the animistic habit gives rise in the development of an anthropomorphic cult are of importance both (a) as affecting the community’s consumption of goods and the prevalent canons of taste, as already suggested in an earlier chapter, and (b) by inducing and conserving a certain habitual recognition of the relation to a superior, and so stiffening the current sense of status and allegiance.

As regards the point last named (b), that body of habits of thought which makes up the character of any individual is in some sense an organic whole. A marked variation in a given direction at any one point carries with it, as its correlative, a concomitant variation in the habitual expression of life in other directions or other groups of activities. These various habits of thought, or habitual expressions of life, are all phases of the single life sequence of the individual; therefore a habit formed in response to a given stimulus will necessarily affect the character of the response made to other stimuli. A modification of human nature at any one point is a modification of human nature as a whole. On this ground, and perhaps to a still greater extent on obscurer grounds that can not be discussed here, there are these concomitant variations as between the different traits of human nature. So, for instance, barbarian peoples with a well-developed predatory scheme of life are commonly also possessed of a strong prevailing animistic habit, a well-formed anthropomorphic cult, and a lively sense of status. On the other hand, anthropomorphism and the realizing sense of an animistic propensity in material are less obtrusively present in the life of the peoples at the cultural stages which precede and which follow the barbarian culture. The sense of status is also feebler; on the whole, in peaceable communities. It is to be remarked that a lively, but slightly specialized, animistic belief is to be found in most if not all peoples living in the ante-predatory, savage stage of culture. The primitive savage takes his animism less seriously than the barbarian or the degenerate savage. With him it eventuates in fantastic myth-making, rather than in coercive superstition. The barbarian culture shows sportsmanship, status, and anthropomorphism. There is commonly observable a like concomitance of variations in the same respects in the individual temperament of men in the civilized communities of today. Those modern representatives of the predaceous barbarian temper that make up the sporting element are commonly believers in luck; at least they have a strong sense of an animistic propensity in things, by force of which they are given to gambling. So also as regards anthropomorphism in this class. Such of them as give in their adhesion to some creed commonly attach themselves to one of the naively and consistently anthropomorphic creeds; there are relatively few sporting men who seek spiritual comfort in the less anthropomorphic cults, such as the Unitarian or the Universalist.

Closely bound up with this correlation of anthropomorphism and prowess is the fact that anthropomorphic cults act to conserve, if not to initiate, habits of mind favorable to a regime of status. As regards this point, it is quite impossible to say where the disciplinary effect of the cult ends and where the evidence of a concomitance of variations in inherited traits begins. In their finest development, the predatory temperament, the sense of status, and the anthropomorphic cult all together belong to the barbarian culture; and something of a mutual causal relation subsists between the three phenomena as they come into sight in communities on that cultural level. The way in which they recur in correlation in the habits and attitudes of individuals and classes today goes far to imply a like causal or organic relation between the same psychological phenomena considered as traits or habits of the individual. It has appeared at an earlier point in the discussion that the relation of status, as a feature of social structure, is a consequence of the predatory habit of life. As regards its line of derivation, it is substantially an elaborated expression of the predatory attitude. On the other hand, an anthropomorphic cult is a code of detailed relations of status superimposed upon the concept of a preternatural, inscrutable propensity in material things. So that, as regards the external facts of its derivation, the cult may be taken as an outgrowth of archaic man’s pervading animistic sense, defined and in some degree transformed by the predatory habit of life, the result being a personified preternatural agency, which is by imputation endowed with a full complement of the habits of thought that characterize the man of the predatory culture.

The grosser psychological features in the case, which have an immediate bearing on economic theory and are consequently to be taken account of here, are therefore: (a) as has appeared in an earlier chapter, the predatory, emulative habit of mind here called “prowess” is but the barbarian variant of the generically human instinct of workmanship, which has fallen into this specific form under the guidance of a habit of invidious comparison of persons; (b) the