The Theory of the Leisure Class · Chapter
Survivals of the Non-Invidious Interests explained
This chapter explores the persistence of non-invidious, peaceable, and workmanlike traits within the leisure class, despite the dominant predatory and emulative scheme of life.
What happens
This chapter explores the persistence of non-invidious, peaceable, and workmanlike traits within the leisure class, despite the dominant predatory and emulative scheme of life. Veblen argues that while the leisure class's sheltered position allows for the survival of such archaic, non-competitive aptitudes, the canons of conspicuous waste and invidious comparison generally inhibit their expression. However, as traditional predatory outlets (war, large-game hunting, priestly office) decline, a reversion to non-invidious interests becomes more perceptible, especially among leisure-class women and in various reformist and charitable organizations, indicating a growing skepticism toward the legitimacy of an emulative lifestyle.
Themes in this chapter
Predatory vs. Peaceable Temperament
The chapter contrasts the predatory, self-regarding traits favored by the leisure class with the peaceable, non-invidious aptitudes that survive sporadically, especially as traditional predatory outlets fail.
Invidious Comparison
The canons of decent life are described as an elaboration of invidious comparison, which systematically inhibits non-invidious effort and inculcates a self-regarding attitude.
Vicarious Leisure and Consumption
Leisure-class women are noted as being especially exempt from pecuniary stress, allowing a more pronounced reversion to non-invidious temperament, though still constrained by the code of proprieties.
Characters to notice
- the master
Discussed as part of the leisure class whose sheltered position allows survival of non-predatory traits, though the code of proprieties inhibits their expression.
- servants
Referenced indirectly as part of the impecunious members of the community whose habitual industrial efforts are contrasted with the leisure class's withdrawal from productive work.
- the priest
Mentioned in the context of the decay of the priestly office as one of the traditional nonindustrial outlets for the human propensity to action.
- the Lord
Referenced in the context of the decline of proprietary government as a predatory outlet, contributing to the shift toward non-invidious interests.
Key passages
“The canons of decent life are an elaboration of the principle of invidious comparison, and they accordingly act consistently to inhibit all non-invidious effort and to inculcate the self-regarding attitude.”
The rules of respectable living are built on the idea of comparing oneself to others in a competitive way, so they naturally discourage any activity that isn't about outdoing others and instead promote a selfish mindset.
Veblen explains how social norms rooted in invidious comparison suppress cooperative or non-competitive behaviors.
“Human life must seek expression in one direction if it may not in another; and if the predatory outlet fails, relief is sought elsewhere.”
People need to channel their energy somewhere, so when traditional aggressive or competitive outlets disappear, they turn to other activities.
This describes the shift from predatory pursuits to non-invidious interests as traditional outlets decline.
“The women may therefore be expected to show a more pronounced reversion to a non-invidious temperament than the men.”
Because women in the leisure class are even more sheltered from economic pressures than men, they are more likely to develop peaceful, cooperative traits.
Veblen predicts that leisure-class women will lead the return to non-competitive values due to their extreme exemption from pecuniary struggle.