The Theory of the Leisure Class · Chapter
Devout Observances explained
Veblen examines the correlation between economic class and religious devotion, arguing that devout observances are most prevalent among the leisure class and the indigent, while the industrial middle and artisan classes show declining piety
What happens
Veblen examines the correlation between economic class and religious devotion, arguing that devout observances are most prevalent among the leisure class and the indigent, while the industrial middle and artisan classes show declining piety. He attributes this to the conservation of archaic, status-based habits of thought in sheltered classes, particularly women and Southern leisure classes, and to the matter-of-fact discipline of modern industry.
Themes in this chapter
Leisure Class and Exploit
The leisure class's devotional attitude is linked to predatory barbarian habits and a sense of personal status, contrasting with the industrial middle class.
Vicarious Leisure and Consumption
Middle-class women serve as a vicarious leisure class, their piety reflecting conservatism due to their sheltered economic position.
Institutional Conservatism
The leisure class and women are described as conservative forces, preserving archaic devotional habits against the secularizing influence of industry.
Characters to notice
- the master
The master figure appears in the context of patriarchal command and subservience, shaping habits of thought in the leisure class and middle class.
- servants
Servants are referenced as part of the patriarchal relation of status that conserves archaic habits of mind in the middle class.
- the priest
The priest is implicitly present in the discussion of clergy complaints about churches losing the artisan class.
- the Lord
The Lord is referenced indirectly through the discussion of anthropomorphic creeds and the supernatural realm.
Key passages
“The occupations which are in good repute among this class and which have most to do with shaping the class habits of thought, are the pecuniary occupations which have been spoken of in a similar connection in an earlier chapter.”
The prestigious jobs of the leisure class, which mold their thinking, are the money-making roles described earlier.
Veblen ties the leisure class's devotional habits to their pecuniary occupations, reinforcing the link between economic activity and worldview.
“The artisan class, on the other hand, is notoriously falling away from the accredited anthropomorphic creeds and from all devout observances.”
In contrast, the working class is increasingly abandoning traditional religious beliefs and practices.
This illustrates Veblen's argument that industrial work fosters a matter-of-fact, secular mindset.
“The peculiar devoutness of women is a particular expression of that conservatism which the women of civilized communities owe, in great measure, to their economic position.”
Women's piety is a specific form of conservatism stemming from their economic dependence and sheltered domestic role.
Veblen uses gender to exemplify how economic status shapes religious attitudes, with women as a vicarious leisure class.