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

of the language make it impossible to avoid an apparent implication of disapproval of the aptitudes, propensities, and expressions of life here under discussion. It is, however, not intended to imply anything in the way of deprecation or commendation of any one of these phases of human character or of the life process. The various elements of the prevalent human nature are taken up from the point of view of economic theory, and the traits discussed are gauged and graded with regard to their immediate economic bearing on the facility of the collective life process. That is to say, these phenomena are here apprehended from the economic point of view and are valued with respect to their direct action in furtherance or hindrance of a more perfect adjustment of the human collectivity to the environment and to the institutional structure required by the economic situation of the collectivity for the present and for the immediate future. For these purposes the traits handed down from the predatory culture are less serviceable than might be. Although even in this connection it is not to be overlooked that the energetic aggressiveness and pertinacity of predatory man is a heritage of no mean value. The economic value⁠—with some regard also to the social value in the narrower sense⁠—of these aptitudes and propensities is attempted to be passed upon without reflecting on their value as seen from another point of view. When contrasted with the prosy mediocrity of the latter-day industrial scheme of life, and judged by the accredited standards of morality, and more especially by the standards of aesthetics and of poetry, these survivals from a more primitive type of manhood may have a very different value from that here assigned them. But all this being foreign to the purpose in hand, no expression of opinion on this latter head would be in place here. All that is admissible is to enter the caution that these standards of excellence, which are alien to the present purpose, must not be allowed to influence our economic appreciation of these traits of human character or of the activities which foster their growth. This applies both as regards those persons who actively participate in sports and those whose sporting experience consists in contemplation only. What is here said of the sporting propensity is likewise pertinent to sundry reflections presently to be made in this connection on what would colloquially be known as the religious life.

The last paragraph incidentally touches upon the fact that everyday speech can scarcely be employed in discussing this class of aptitudes and activities without implying deprecation or apology. The fact is significant as showing the habitual attitude of the dispassionate common man toward the propensities which express themselves in sports and in exploit generally. And this is perhaps as convenient a place as any to discuss that undertone of deprecation which runs through all the voluminous discourse in defense or in laudation of athletic sports, as well as of other activities of a predominantly predatory character. The same apologetic frame of mind is at least beginning to be observable in the spokesmen of most other institutions handed down from the barbarian phase of life. Among these archaic institutions which are felt to need apology are comprised, with others, the entire existing system of the distribution of wealth, together with the resulting class distinction of status; all or nearly all forms of consumption that come under the head of conspicuous waste; the status of women under the patriarchal system; and many features of the traditional creeds and devout observances, especially the exoteric expressions of the creed and the naive apprehension of received observances. What is to be said in this connection of the apologetic attitude taken in commending sports and the sporting character will therefore apply, with a suitable change in phraseology, to the apologies offered in behalf of these other, related elements of our social heritage.

There is a feeling⁠—usually vague and not commonly avowed in so many words by the apologist himself, but ordinarily perceptible in the manner of his discourse⁠—that these sports, as well as the general range of predaceous impulses and habits of thought which underlie the sporting character, do not altogether commend themselves to common sense. “As to the majority of murderers, they are very incorrect characters.” This aphorism offers a valuation of the predaceous temperament, and of the disciplinary effects of its overt expression and exercise, as seen from the moralist’s point of view. As such it affords an indication of what is the deliverance of the sober sense of mature men as to the degree of availability of the predatory habit of mind for the purposes of the collective life. It is felt that the presumption is against any activity which involves habituation to the predatory attitude, and that the burden of proof lies with those who speak for the rehabilitation of the predaceous temper and for the practices which strengthen it. There is a strong body of popular sentiment in favor of diversions and enterprises of the kind in question; but there is at the same time present in the community a pervading sense that this ground of sentiment wants legitimation. The required legitimation is ordinarily sought by showing that although sports are substantially of a predatory, socially disintegrating effect; although their proximate effect runs in the direction of reversion to propensities that are industrially disserviceable; yet indirectly and remotely⁠—by some not readily comprehensible process of polar induction, or counter-irritation perhaps⁠—sports are conceived to foster a habit of mind that is serviceable for the social or industrial purpose. That is to say, although sports are essentially of the nature of invidious exploit, it is presumed that by some remote and obscure effect they result in the growth of a temperament conducive to non-invidious work. It is commonly attempted to show all this empirically or it is rather assumed that this is the empirical generalization which must be obvious to anyone who cares to see it. In conducting the