The Theory of the Leisure Class

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Overview

In his first and best-known book, Veblen defines the social attitudes and values that condone the misuse of wealth and observes the variety of ways in which the resources of modern society are wasted. Chief among these is the practice of conspicuous consumption, a pattern of behavior that more than survives to the present day. With exquisite irony, Veblen discusses the hollowness of our canons of taste and culture and considers the emptiness of those habits of life and thought that many of us like to regard as our strengths.
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Editorial Reviews

Booknews
**** Reprint of the classic Macmillan text of 1889. Recommended by Books for College Libraries 3rd ed.. Annotation c. by Book News, Inc., Portland, Or.
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Product Details

  • ISBN-13: 9780678000571
  • Publisher: Scholar's Bookshelf
  • Publication date: 4/1/1970
  • Pages: 400

Meet the Author

Thorstein Veblen (1857-1929) was a Norwegian-American sociologist and economist and a leader of the Efficiency Movement. In 1919, Veblen, along with Charles Beard, James Harvey Robinson and John Dewey, helped found the New School for Social Research (known today as New School University).
Robert Lekachman was a professor of economics at Lehman College, City University of New York, and is the author of The Age of Keynes and Capitalism for Beginners.

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Read an Excerpt

Chapter I

Introductory

The institution of a leisure class is found in its best development at the higher stages of the barbarian culture; as, for instance, in feudal Europe or feudal Japan. In such communities the distinction between classes is very rigorously observed; and the feature of most striking economic significance in these class differences is the distinction maintained between the employments proper to the several classes. The upper classes are by custom exempt or excluded from industrial occupations, and are reserved for certain employments to which a degree of honour attaches. Chief among the honourable employments in any feudal community is warfare; and priestly service is commonly second to warfare. If the barbarian community is not notably warlike, the priestly office may take the precedence, with that of the warrior second. But the rule holds with but slight exceptions that, whether warriors or priests, the upper classes are exempt from industrial employments, and this exemption is the economic expression of their superior rank. Brahmin India affords a fair illustration of the industrial exemption of both these classes. In the communities belonging to the higher barbarian culture there is a considerable differentiation of sub-classes within what may be comprehensively called the leisure class; and there is a corresponding differentiation of employments between these sub-classes. The leisure class as a whole comprises the noble and the priestly classes, together with much of their retinue. The occupations of the class are correspondingly diversified; but they have the common economic characteristic of being non-industrial. These non-industrialupper-class occupations may be roughly comprised under government, warfare, religious observances, and sports.

At an earlier, but not the earliest, stage of barbarism, the leisure class is found in a less differentiated form. Neither the class distinctions nor the distinctions between leisure-class occupations are so minute and intricate. The Polynesian islanders generally show this stage of the development in good form, with the exception that, owing to the absence of large game, hunting does not hold the usual place of honour in their scheme of life. The Icelandic community in the time of the Sagas also affords a fair instance. In such a community there is a rigorous distinction between classes and between the occupations peculiar to each class. Manual labour, industry, whatever has to do directly with the everyday work of getting a livelihood, is the exclusive occupation of the inferior class. This inferior class includes slaves and other dependents, and ordinarily also all the women. If there are several grades of aristocracy, the women of high rank are commonly exempt from industrial employment, or at least from the more vulgar kinds of manual labour. The men of the upper classes are not only exempt, but by prescriptive custom they are debarred, from all industrial occupations. The range of employments open to them is rigidly defined.

Copyright 2001 by Thorstein Veblen
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Table of Contents

Biographical Note
Introduction
I Introductory 3
II Pecuniary Emulation 18
III Conspicuous Leisure 28
IV Conspicuous Consumption 52
V The Pecuniary Standard of Living 76
VI Pecuniary Canons of Taste 85
VII Dress as an Expression of the Pecuniary Culture 123
VIII Industrial Exemption and Conservatism 138
IX The Conservation of Archaic Traits 155
X Modern Survivals of Prowess 179
XI The Belief in Luck 201
XII Devout Observances 214
XIII Survivals of the Non-Invidious Interest 243
XIV The Higher Learning as an Expression of the Pecuniary Culture 265
Notes 293
Reading Group Guide 297
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Reading Group Guide

1. Describe the process by which property and ownership gain an important status in the early stages of a civilization’s development. What relationship does Veblen see between the accumulation of wealth, the establishment and maintenance of a leisure class, and the display of virtue and prowess in early cultures? What are the distinctions between those members of an early community who display virtue and those who, because of position or capacity, cannot?

2. “Conspicuous consumption” is Veblen’s most famous coinage. What is the role of the conspicuous consumer in the leisure class? How is conspicuous consumption related to conspicuous leisure? Give examples of people in or associated with the leisure class who devote their lives to conspicuous displays of consumption or leisure and describe how doing so enhances their position in their society. Similarly, describe the function of vicarious consumption and vicarious leisure.

3. A standard criticism of The Theory of the Leisure Class is that, although Veblen’s analysis of the development of a leisure class does describe social pressure to maintain or acquire certain social distinctions, he focuses too closely on the economic aspects of class and does not give the proper due to purely social processes. Do you believe, as Veblen can be said to, that the upper or leisure class is primarily an economic entity, or are there characteristics of this class that are as important as money, or perhaps more important? If so, what are they and how do they relate to the purely economic aspects of the leisure class and its development?

4. One of the most striking recurring elements of Veblen’sdescription of the leisure class is his depiction of the role of women and servants. Describe and account for the change in the role of women in the upper class as they cease to be servants and property of men and become conspicuous consumers. How do servants fulfill roles similar to those of women in each step of the development of the leisure class? Although the first chapter clearly explains how the status of the head of a household is enhanced by his ability to treat women and servants as property, the effect of conspicuous consumption by women and servants on the status of the head of a household is less clear. Describe the process by which consumption by women and servants enhances the position of a household, especially in the middle class, where, according to Veblen, the wife is “the ceremonial consumer of goods.”

5. Describe the ways that dress, religious observances, gambling, and education have come to serve as markers of social position. To what extent is Veblen’s description of them accurate? To what extent are these still effective markers of class?

6. In the last paragraph of chapter II, Veblen claims that, with regard to his use of the word “invidious, ” “there is no intention to extol or depreciate, or to commend or deplore any of the phenomena which the word is used to characterise, ” that “the term is used in a technical sense.” Is this a legitimate claim on his part? Does his use of terms such as “invidious pecuniary comparison” and “waste” and “chattel” really lack a pejorative connotation, as he claims, or is he making moral judgments? Do you believe that Veblen provides an objective account of the leisure class, or is there an implied moral content in his writing?

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Sort by: Showing all of 3 Customer Reviews
  • Anonymous

    Posted July 15, 2004

    Veblen the Comedian

    I probably understood fifty percent of the entire book. It's written in a style that is, I think, ment to confuse and challenge the reader. There were sentenses that were almost half a page long. Veblen's theories and ideas were very intriguing. His observations, analysis, and intrepertations were absolutely brilliant. So much implication in a man with functioning legs, walking with a cane!...Only Veblen with a wit of a stand up comedian could bring such facts to our attention. This book was listed under economics which I saw very little reference to economy. The book would best be categorized as a phylosophy.

    4 out of 7 people found this review helpful.

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  • Anonymous

    Posted April 15, 2013

    Sample does not include Veblen's text

    Although the sample is 52 pages long, it's doesn't get even to the end of the introduction. It doesn't include any of Veblen's text, which is supposed to be quite difficult.

    0 out of 3 people found this review helpful.

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  • Anonymous

    Posted January 27, 2011

    No text was provided for this review.

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