Amongthesealienmotiveswhichaffectthedevoutschemeinitslatergrowth，maybementionedthemotivesofcharityandofsocialgood-fellowship，orconviviality；or，inmoregeneralterms，thevariousexpressionsofthesenseofhumansolidarityandsympathy。Itmaybeaddedthattheseextraneoususesoftheecclesiasticalstructurecontributemateriallytoitssurvivalinnameandformevenamongpeoplewhomaybereadytogiveupthesubstanceofit。Astillmorecharacteristicandmorepervasivealienelementinthemotiveswhichhavegonetoformallyupholdtheschemeofdevoutlifeisthatnon-reverentsenseofaestheticcongruitywiththeenvironment，whichisleftasaresidueofthelatter-dayactofworshipaftereliminationofitsanthropomorphiccontent。Thishasdonegoodserviceforthemaintenanceofthesacerdotalinstitutionthroughblendingwiththemotiveofsubservience。Thissenseofimpulseofaestheticcongruityisnotprimarilyofaneconomiccharacter，butithasaconsiderableindirecteffectinshapingthehabitofmindoftheindividualforeconomicpurposesinthelaterstagesofindustrialdevelopment；itsmostperceptibleeffectinthisregardgoesinthedirectionofmitigatingthesomewhatpronouncedself-regardingbiasthathasbeentransmittedbytraditionfromtheearlier，morecompetentphasesoftheregimeofstatus。Theeconomicbearingofthisimpulseisthereforeseentotransversethatofthedevoutattitude；theformergoestoqualify，ifnoteliminate，theself-regardingbias，throughsublationoftheantithesisorantagonismofselfandnot-self；
　　whilethelatter，beingandexpressionofthesenseofpersonalsubservienceandmastery，goestoaccentuatethisantithesisandtoinsistuponthedivergencebetweentheself-regardinginterestandtheinterestsofthegenericallyhumanlifeprocess。
　　Thisnon-invidiousresidueofthereligiouslife——thesenseofcommunionwiththeenvironment，orwiththegenericlifeprocess——aswellastheimpulseofcharityorofsociability，actinapervasivewaytoshapemen’shabitsofthoughtfortheeconomicpurpose。Buttheactionofallthisclassofproclivitiesissomewhatvague，andtheireffectsaredifficulttotraceindetail。Somuchseemsclear，however，asthattheactionofthisentireclassofmotivesoraptitudestendsinadirectioncontrarytotheunderlyingprinciplesoftheinstitutionoftheleisureclassasalreadyformulated。Thebasisofthatinstitution，aswellasoftheanthropomorphiccultsassociatedwithitintheculturaldevelopment，isthehabitofinvidiouscomparison；andthishabitisincongruouswiththeexerciseoftheaptitudesnowinquestion。Thesubstantialcanonsoftheleisure-classschemeoflifeareaconspicuouswasteoftimeandsubstanceandawithdrawalfromtheindustrialprocess；
　　whiletheparticularaptitudeshereinquestionassertthemselves，ontheeconomicside，inadeprecationofwasteandofafutilemanneroflife，andinanimpulsetoparticipationinoridentificationwiththelifeprocess，whetheritbeontheeconomicsideorinanyotherofitsphasesoraspects。
　　Itisplainthattheseaptitudesandhabitsoflifetowhichtheygiverisewherecircumstancesfavortheirexpression，orwheretheyassertthemselvesinadominantway，runcountertotheleisure-classschemeoflife；butitisnotclearthatlifeundertheleisure-classscheme，asseeninthelaterstagesofitsdevelopment，tendsconsistentlytotherepressionoftheseaptitudesortoexemptionfromthehabitsofthoughtinwhichtheyexpressthemselves。Thepositivedisciplineoftheleisure猚lassschemeoflifegoesprettymuchalltheotherway。
　　Initspositivediscipline，byprescriptionandbyselectiveelimination，theleisure-classschemefavorstheall-pervadingandall-dominatingprimacyofthecanonsofwasteandinvidiouscomparisonateveryconjunctureoflife。Butinitsnegativeeffectsthetendencyoftheleisure-classdisciplineisnotsounequivocallytruetothefundamentalcanonsofthescheme。Initsregulationofhumanactivityforthepurposeofpecuniarydecencytheleisure-classcanoninsistsonwithdrawalfromtheindustrialprocess。Thatistosay，itinhibitsactivityinthedirectionsinwhichtheimpecuniousmembersofthecommunityhabituallyputforththeirefforts。Especiallyinthecaseofwomen，andmoreparticularlyasregardstheupper-classandupper-middle-classwomenofadvancedindustrialcommunities，thisinhibitiongoessofarastoinsistonwithdrawalevenfromtheemulativeprocessofaccumulationbythequasi-predatormethodsofthepecuniaryoccupations。
　　Thepecuniaryortheleisure-classculture，whichsetoutasanemulativevariantoftheimpulseofworkmanship，isinitslatestdevelopmentbeginningtoneutralizeitsownground，byeliminatingthehabitofinvidiouscomparisoninrespectofefficiency，orevenofpecuniarystanding。Ontheotherhand，thefactthatmembersoftheleisureclass，bothmenandwomen，aretosomeextentexemptfromthenecessityoffindingalivelihoodinacompetitivestrugglewiththeirfellows，makesitpossibleformembersofthisclassnotonlytosurvive，buteven，withinbounds，tofollowtheirbentincasetheyarenotgiftedwiththeaptitudeswhichmakeforsuccessinthecompetitivestruggle。
　　Thatistosay，inthelatestandfullestdevelopmentoftheinstitution，thelivelihoodofmembersofthisclassdoesnotdependonthepossessionandtheunremittingexerciseofthoseaptitudesarethereforegreaterinthehighergradesoftheleisureclassthaninthegeneralaverageofapopulationlivingunderthecompetitivesystem。
　　Inanearlierchapter，indiscussingtheconditionsofsurvivalofarchaictraits，ithasappearedthatthepeculiarpositionoftheleisureclassaffordsexceptionallyfavorablechancesforthesurvivaloftraitswhichcharacterizethetypeofhumannaturepropertoanearlierandobsoleteculturalstage。
　　Theclassisshelteredfromthestressofeconomicexigencies，andisinthissensewithdrawnfromtherudeimpactofforceswhichmakeforadaptationtotheeconomicsituation。Thesurvivalintheleisureclass，andundertheleisure-classschemeoflife，oftraitsandtypesthatarereminiscentofthepredatoryculturehasalreadybeendiscussed。Theseaptitudesandhabitshaveanexceptionallyfavorablechanceofsurvivalundertheleisure猚lassregime。Notonlydoestheshelteredpecuniarypositionoftheleisureclassaffordasituationfavorabletothesurvivalofsuchindividualsasarenotgiftedwiththecomplementofaptitudesrequiredforserviceabilityinthemodernindustrialprocess；buttheleisure-classcanonsofreputabilityatthesametimeenjointheconspicuousexerciseofcertainpredatoryaptitudes。Theemploymentsinwhichthepredatoryaptitudesfindexerciseserveasanevidenceofwealth，birth，andwithdrawalfromtheindustrialprocess。Thesurvivalofthepredatorytraitsundertheleisure-classcultureisfurtheredbothnegatively，throughtheindustrialexemptionoftheclass，andpositively，throughthesanctionoftheleisure-classcanonsofdecency。
　　Withrespecttothesurvivaloftraitscharacteristicoftheante-predatorysavageculturethecaseisinsomedegreedifferent。Theshelteredpositionoftheleisureclassfavorsthesurvivalalsoofthesetraits；buttheexerciseoftheaptitudesforpeaceandgood-willdoesnothavetheaffirmativesanctionofthecodeofproprieties。Individualsgiftedwithatemperamentthatisreminiscentoftheante-predatorycultureareplacedatsomethingofanadvantagewithintheleisureclass，ascomparedwithsimilarlygiftedindividualsoutsidetheclass，inthattheyarenotunderapecuniarynecessitytothwarttheseaptitudesthatmakeforanon-competitivelife；butsuchindividualsarestillexposedtosomethingofamoralconstraintwhichurgesthemtodisregardtheseinclinations，inthatthecodeofproprietiesenjoinsuponthemhabitsoflifebasedonthepredatoryaptitudes。Solongasthesystemofstatusremainsintact，andsolongastheleisureclasshasotherlinesofnon猧ndustrialactivitytotaketothanobviouskillingoftimeinaimlessandwastefulfatigation，solongnoconsiderabledeparturefromtheleisure-classschemeofreputablelifeistobelookedfor。Theoccurrenceofnon-predatorytemperamentwiththeclassatthatstageistobelookeduponasacaseofsporadicreversion。Butthereputablenon-industrialoutletsforthehumanpropensitytoactionpresentlyfail，throughtheadvanceofeconomicdevelopment，thedisappearanceoflargegame，thedeclineofwar，theobsolescenceofproprietarygovernment，andthedecayofthepriestlyoffice。Whenthishappens，thesituationbeginstochange。Humanlifemustseekexpressioninonedirectionifitmaynotinanother；andifthepredatoryoutletfails，reliefissoughtelsewhere。
　　Asindicatedabove，theexemptionfrompecuniarystresshasbeencarriedfartherinthecaseoftheleisure-classwomenoftheadvancedindustrialcommunitiesthaninthatofanyotherconsiderablegroupofpersons。Thewomenmaythereforebeexpectedtoshowamorepronouncedreversiontoanon-invidioustemperamentthanthemen。Butthereisalsoamongmenoftheleisureclassaperceptibleincreaseintherangeandscopeofactivitiesthatproceedfromaptitudeswhicharenottobeclassedasself-regarding，andtheendofwhichisnotaninvidiousdistinction。So，forinstance，thegreaternumberofmenwhohavetodowithindustryinthewayofpecuniarilymanaginganenterprisetakesomeinterestandsomeprideinseeingthattheworkiswelldoneandisindustriallyeffective，andthisevenapartfromtheprofitwhichmayresultfromanyimprovementofthiskind。Theeffortsofcommercialclubsandmanufacturers’organizationsinthisdirectionofnon-invidiousadvancementofindustrialefficiencyarealsowellknow。
　　Thetendencytosomeotherthananinvidiouspurposeinlifehasworkedoutinamultitudeoforganizations，thepurposeofwhichissomeworkofcharityorofsocialamelioration。Theseorganizationsareoftenofaquasi-religiousorpseudo-religiouscharacter，andareparticipatedinbybothmenandwomen。
　　Exampleswillpresentthemselvesinabundanceonreflection，butforthepurposeofindicatingtherangeofthepropensitiesinquestionandofcharacterizingthem，someofthemoreobviousconcretecasesmaybecited。Such，forinstance，aretheagitationfortemperanceandsimilarsocialreforms，forprisonreform，forthespreadofeducation，forthesuppressionofvice，andfortheavoidanceofwarbyarbitration，disarmament，orothermeans；suchare，insomemeasure，universitysettlements，neighborhoodguilds，thevariousorganizationstypifiedbytheYoungMen’sChristianAssociationandYoungPeople’sSocietyforChristianEndeavor，sewing-clubs，artclubs，andevencommercialclubs；sucharealso，insomeslightmeasure，thepecuniaryfoundationsofsemi-publicestablishmentsforcharity，education，oramusement，whethertheyareendowedbywealthyindividualsorbycontributionscollectedfrompersonsofsmallermeans——insofarastheseestablishmentsarenotofareligiouscharacter。
　　Itisofcoursenotintendedtosaythattheseeffortsproceedentirelyfromothermotivesthanthoseofaself猺egardingkind。Whatcanbeclaimedisthatothermotivesarepresentinthecommonrunofcases，andthattheperceptiblygreaterprevalenceofeffortofthiskindunderthecircumstancesofthemodernindustriallifethanundertheunbrokenregimeoftheprincipleofstatus，indicatesthepresenceinmodernlifeofaneffectivescepticismwithrespecttothefulllegitimacyofanemulativeschemeoflife。Itisamatterofsufficientnotorietytohavebecomeacommonplacejestthatextraneousmotivesarecommonlypresentamongtheincentivestothisclassofwork——
　　motivesofaself-regardingkind，andespeciallythemotiveofaninvidiousdistinction。Tosuchanextentisthistrue，thatmanyostensibleworksofdisinterestedpublicspiritarenodoubtinitiatedandcarriedonwithaviewprimarilytotheenhancereputeoreventothepecuniarygain，oftheirpromoters。Inthecaseofsomeconsiderablegroupsoforganizationsorestablishmentsofthiskindtheinvidiousmotiveisapparentlythedominantmotivebothwiththeinitiatorsoftheworkandwiththeirsupporters。Thislastremarkwouldholdtrueespeciallywithrespecttosuchworksaslenddistinctiontotheirdoerthroughlargeandconspicuousexpenditure；as，forexample，thefoundationofauniversityorofapubliclibraryormuseum；butitisalso，andperhapsequally，trueofthemorecommonplaceworkofparticipationinsuchorganizations。Theseservetoauthenticatethepecuniaryreputabilityoftheirmembers，aswellasgratefullytokeeptheminmindoftheirsuperiorstatusbypointingthecontrastbetweenthemselvesandthelower-lyinghumanityinwhomtheworkofameliorationistobewrought；as，forexample，theuniversitysettlement，whichnowhassomevogue。
　　Butafterallallowancesanddeductionshavebeenmade，thereisleftsomeremainderofmotivesofanon-emulativekind。Thefactitselfthatdistinctionoradecentgoodfameissoughtbythismethodisevidenceofaprevalentsenseofthelegitimacy，andofthepresumptiveeffectualpresence，ofanon-emulative，non-invidiousinterest，asaconsistentfactorinthehabitsofthoughtofmoderncommunities。