The Theory of the Leisure Class by Thorstein Veblen (phonics readers TXT) 📕

exploit and drudgery. Such employments as warfare, politics, public worship, and public merrymaking, are felt, in the popular apprehension, to differ intrinsically from the labour that has to do with elaborating the material means of life. The precise line of demarcation is not the same as it was in the early barbarian scheme, but the broad distinction has not fallen into disuse.

The tacit, commonsense distinction today is, in effect, that any effort is to be accounted industrial only so far as its ultimate purpose is the utilisation of nonhuman things. The coercive utilisation of man by man is not felt to be an industrial function; but all effort directed to enhance human life by taking advantage of the nonhuman environment is classed together as industrial activity. By the economists who have best retained and adapted the classical tradition, man’s “power over nature” is currently postulated as the characteristic fact of industrial productivity. This industrial power over nature is taken to include man’s power over the life of the beasts and over all the elemental forces. A line is in this way drawn between mankind and brute creation.

In other times and among men imbued with a different body of preconceptions this line is not drawn precisely as we draw it today. In the savage or the barbarian scheme of life it is drawn in a different place and in another way. In all communities under the barbarian culture there is an alert and pervading sense of antithesis between two comprehensive groups of phenomena, in one of which barbarian man includes himself, and in the other, his victual. There is a felt antithesis between economic and non-economic phenomena, but it is not conceived in the modern fashion; it lies not between man and brute creation, but between animate and inert things.

It may be an excess of caution at this day to explain that the barbarian notion which it is here intended to convey by the term “animate” is not the same as would be conveyed by the word “living.” The term does not cover all living things, and it does cover a great many others. Such a striking natural phenomenon as a storm, a disease, a waterfall, are recognised as “animate”; while fruits and herbs, and even inconspicuous animals, such as houseflies, maggots, lemmings, sheep, are not ordinarily apprehended as “animate” except when taken collectively. As here used the term does not necessarily imply an indwelling soul or spirit. The concept includes such things as in the apprehension of the animistic savage or barbarian are formidable by virtue of a real or imputed habit of initiating action. This category comprises a large number and range of natural objects and phenomena. Such a distinction between the inert and the active is still present in the habits of thought of unreflecting persons, and it still profoundly affects the prevalent theory of human life and of natural processes; but it does not pervade our daily life to the extent or with the far-reaching practical consequences that are apparent at earlier stages of culture and belief.

To the mind of the barbarian, the elaboration and utilisation of what is afforded by inert nature is activity on quite a different plane from his dealings with “animate” things and forces. The line of demarcation may be vague and shifting, but the broad distinction is sufficiently real and cogent to influence the barbarian scheme of life. To the class of things apprehended as animate, the barbarian fancy imputes an unfolding of activity directed to some end. It is this teleological unfolding of activity that constitutes any object or phenomenon an “animate” fact. Wherever the unsophisticated savage or barbarian meets with activity that is at all obtrusive, he construes it in the only terms that are ready to hand⁠—the terms immediately given in his consciousness of his own actions. Activity is, therefore, assimilated to human action, and active objects are in so far assimilated to the human agent. Phenomena of this character⁠—especially those whose behaviour is notably formidable or baffling⁠—have to be met in a different spirit and with proficiency of a different kind from what is required in dealing with inert things. To deal successfully with such phenomena is a work of exploit rather than of industry. It is an assertion of prowess, not of diligence.

Under the guidance of this naive discrimination between the inert and the animate, the activities of the primitive social group tend to fall into two classes, which would in modern phrase be called exploit and industry. Industry is effort that goes to create a new thing, with a new purpose given it by the fashioning hand of its maker out of passive (“brute”) material; while exploit, so far as it results in an outcome useful to the agent, is the conversion to his own ends of energies previously directed to some other end by an other agent. We still speak of “brute matter” with something of the barbarian’s realisation of a profound significance in the term.

The distinction between exploit and drudgery coincides with a difference between the sexes. The sexes differ, not only in stature and muscular force, but perhaps even more decisively in temperament, and this must early have given rise to a corresponding division of labour. The general range of activities that come under the head of exploit falls to the males as being the stouter, more massive, better capable of a sudden and violent strain, and more readily inclined to self assertion, active emulation, and aggression. The difference in mass, in physiological character, and in temperament may be slight among the members of the primitive group; it appears, in fact, to be relatively slight and inconsequential in some of the more archaic communities with which we are acquainted⁠—as for instance the tribes of the Andamans. But so soon as a differentiation of function has well begun on the lines marked out by this difference in physique and animus, the original difference between the sexes will itself widen. A cumulative process of selective