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

anthropomorphic content. This has done good service for the maintenance of the sacerdotal institution through blending with the motive of subservience. This sense of impulse of aesthetic congruity is not primarily of an economic character, but it has a considerable indirect effect in shaping the habit of mind of the individual for economic purposes in the later stages of industrial development; its most perceptible effect in this regard goes in the direction of mitigating the somewhat pronounced self-regarding bias that has been transmitted by tradition from the earlier, more competent phases of the regime of status. The economic bearing of this impulse is therefore seen to transverse that of the devout attitude; the former goes to qualify, if not eliminate, the self-regarding bias, through sublation of the antithesis or antagonism of self and not-self; while the latter, being an expression of the sense of personal subservience and mastery, goes to accentuate this antithesis and to insist upon the divergence between the self-regarding interest and the interests of the generically human life process.

This non-invidious residue of the religious life⁠—the sense of communion with the environment, or with the generic life process⁠—as well as the impulse of charity or of sociability, act in a pervasive way to shape men’s habits of thought for the economic purpose. But the action of all this class of proclivities is somewhat vague, and their effects are difficult to trace in detail. So much seems clear, however, as that the action of this entire class of motives or aptitudes tends in a direction contrary to the underlying principles of the institution of the leisure class as already formulated. The basis of that institution, as well as of the anthropomorphic cults associated with it in the cultural development, is the habit of invidious comparison; and this habit is incongruous with the exercise of the aptitudes now in question. The substantial canons of the leisure-class scheme of life are a conspicuous waste of time and substance and a withdrawal from the industrial process; while the particular aptitudes here in question assert themselves, on the economic side, in a deprecation of waste and of a futile manner of life, and in an impulse to participation in or identification with the life process, whether it be on the economic side or in any other of its phases or aspects.

It is plain that these aptitudes and habits of life to which they give rise where circumstances favor their expression, or where they assert themselves in a dominant way, run counter to the leisure-class scheme of life; but it is not clear that life under the leisure-class scheme, as seen in the later stages of its development, tends consistently to the repression of these aptitudes or to exemption from the habits of thought in which they express themselves. The positive discipline of the leisure-class scheme of life goes pretty much all the other way. In its positive discipline, by prescription and by selective elimination, the leisure-class scheme favors the all-pervading and all-dominating primacy of the canons of waste and invidious comparison at every conjuncture of life. But in its negative effects the tendency of the leisure-class discipline is not so unequivocally true to the fundamental canons of the scheme. In its regulation of human activity for the purpose of pecuniary decency the leisure-class canon insists on withdrawal from the industrial process. That is to say, it inhibits activity in the directions in which the impecunious members of the community habitually put forth their efforts. Especially in the case of women, and more particularly as regards the upper-class and upper-middle-class women of advanced industrial communities, this inhibition goes so far as to insist on withdrawal even from the emulative process of accumulation by the quasi-predator methods of the pecuniary occupations.

The pecuniary or the leisure-class culture, which set out as an emulative variant of the impulse of workmanship, is in its latest development beginning to neutralize its own ground, by eliminating the habit of invidious comparison in respect of efficiency, or even of pecuniary standing. On the other hand, the fact that members of the leisure class, both men and women, are to some extent exempt from the necessity of finding a livelihood in a competitive struggle with their fellows, makes it possible for members of this class not only to survive, but even, within bounds, to follow their bent in case they are not gifted with the aptitudes which make for success in the competitive struggle. That is to say, in the latest and fullest development of the institution, the livelihood of members of this class does not depend on the possession and the unremitting exercise of those aptitudes are therefore greater in the higher grades of the leisure class than in the general average of a population living under the competitive system.

In an earlier chapter, in discussing the conditions of survival of archaic traits, it has appeared that the peculiar position of the leisure class affords exceptionally favorable chances for the survival of traits which characterize the type of human nature proper to an earlier and obsolete cultural stage. The class is sheltered from the stress of economic exigencies, and is in this sense withdrawn from the rude impact of forces which make for adaptation to the economic situation. The survival in the leisure class, and under the leisure-class scheme of life, of traits and types that are reminiscent of the predatory culture has already been discussed. These aptitudes and habits have an exceptionally favorable chance of survival under the leisure-class regime. Not only does the sheltered pecuniary position of the leisure class afford a situation favorable to the survival of such individuals as are not gifted with the complement of aptitudes required for serviceability in the modern industrial process; but the leisure-class canons of reputability at the same time enjoin the conspicuous exercise of certain predatory aptitudes. The employments in which the predatory aptitudes find exercise serve as an evidence of wealth, birth, and withdrawal from the industrial process. The survival of