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

of waste allows us is to seek relief in some new construction, equally futile and equally untenable. Hence the essential ugliness and the unceasing change of fashionable attire.

Having so explained the phenomenon of shifting fashions, the next thing is to make the explanation tally with everyday facts. Among these everyday facts is the well-known liking which all men have for the styles that are in vogue at any given time. A new style comes into vogue and remains in favor for a season, and, at least so long as it is a novelty, people very generally find the new style attractive. The prevailing fashion is felt to be beautiful. This is due partly to the relief it affords in being different from what went before it, partly to its being reputable. As indicated in the last chapter, the canon of reputability to some extent shapes our tastes, so that under its guidance anything will be accepted as becoming until its novelty wears off, or until the warrant of reputability is transferred to a new and novel structure serving the same general purpose. That the alleged beauty, or “loveliness,” of the styles in vogue at any given time is transient and spurious only is attested by the fact that none of the many shifting fashions will bear the test of time. When seen in the perspective of half-a-dozen years or more, the best of our fashions strike us as grotesque, if not unsightly. Our transient attachment to whatever happens to be the latest rests on other than aesthetic grounds, and lasts only until our abiding aesthetic sense has had time to assert itself and reject this latest indigestible contrivance.

The process of developing an aesthetic nausea takes more or less time; the length of time required in any given case being inversely as the degree of intrinsic odiousness of the style in question. This time relation between odiousness and instability in fashions affords ground for the inference that the more rapidly the styles succeed and displace one another, the more offensive they are to sound taste. The presumption, therefore, is that the farther the community, especially the wealthy classes of the community, develop in wealth and mobility and in the range of their human contact, the more imperatively will the law of conspicuous waste assert itself in matters of dress, the more will the sense of beauty tend to fall into abeyance or be overborne by the canon of pecuniary reputability, the more rapidly will fashions shift and change, and the more grotesque and intolerable will be the varying styles that successively come into vogue.

There remains at least one point in this theory of dress yet to be discussed. Most of what has been said applies to men’s attire as well as to that of women; although in modern times it applies at nearly all points with greater force to that of women. But at one point the dress of women differs substantially from that of men. In woman’s dress there is obviously greater insistence on such features as testify to the wearer’s exemption from or incapacity for all vulgarly productive employment. This characteristic of woman’s apparel is of interest, not only as completing the theory of dress, but also as confirming what has already been said of the economic status of women, both in the past and in the present.

As has been seen in the discussion of woman’s status under the heads of Vicarious Leisure and Vicarious Consumption, it has in the course of economic development become the office of the woman to consume vicariously for the head of the household; and her apparel is contrived with this object in view. It has come about that obviously productive labor is in a peculiar degree derogatory to respectable women, and therefore special pains should be taken in the construction of women’s dress, to impress upon the beholder the fact (often indeed a fiction) that the wearer does not and can not habitually engage in useful work. Propriety requires respectable women to abstain more consistently from useful effort and to make more of a show of leisure than the men of the same social classes. It grates painfully on our nerves to contemplate the necessity of any well-bred woman’s earning a livelihood by useful work. It is not “woman’s sphere.” Her sphere is within the household, which she should “beautify,” and of which she should be the “chief ornament.” The male head of the household is not currently spoken of as its ornament. This feature taken in conjunction with the other fact that propriety requires more unremitting attention to expensive display in the dress and other paraphernalia of women, goes to enforce the view already implied in what has gone before. By virtue of its descent from a patriarchal past, our social system makes it the woman’s function in an especial degree to put in evidence her household’s ability to pay. According to the modern civilized scheme of life, the good name of the household to which she belongs should be the special care of the woman; and the system of honorific expenditure and conspicuous leisure by which this good name is chiefly sustained is therefore the woman’s sphere. In the ideal scheme, as it tends to realize itself in the life of the higher pecuniary classes, this attention to conspicuous waste of substance and effort should normally be the sole economic function of the woman.

At the stage of economic development at which the women were still in the full sense the property of the men, the performance of conspicuous leisure and consumption came to be part of the services required of them. The women being not their own masters, obvious expenditure and leisure on their part would redound to the credit of their master rather than to their own credit; and therefore the more expensive and the more obviously unproductive the women of the household are, the more creditable and more effective for the purpose of reputability of the household or its