In a sense， then， the new-woman movement marks a reversion to a more generic type of human character， or to a less differentiated expression of human nature. It is a type of human nature which is to be characterized as proto-anthropoid， and， as regards the substance if not the form of its dominant traits， it belongs to a cultural stage that may be classed as possibly sub-human. The particular movement or evolutional feature in question of course shares this characterization with the rest of the later social development， in so far as this social development shows evidence of a reversion to the spiritual attitude that characterizes the earlier， undifferentiated stage of economic revolution. Such evidence of a general tendency to reversion from the dominance of the invidious interest is not entirely wanting， although it is neither plentiful nor unquestionably convincing. The general decay of the sense of status in modern industrial communities goes some way as evidence in this direction； and the perceptible return to a disapproval of futility in human life， and a disapproval of such activities as serve only the individual gain at the cost of the collectivity or at the cost of other social groups， is evidence to a like effect.
There is a perceptible tendency to deprecate the infliction of pain， as well as to discredit all marauding enterprises， even where these expressions of the invidious interest do not tangibly work to the material detriment of the community or of the individual who passes an opinion on them. It may even be said that in the modern industrial communities the average， dispassionate sense of men says that the ideal character is a character which makes for peace， good-will， and economic efficiency， rather than for a life of self-seeking， force， fraud， and mastery.
The influence of the leisure class is not consistently for or against the rehabilitation of this proto-anthropoid human nature. So far as concerns the chance of survival of individuals endowed with an exceptionally large share of the primitive traits， the sheltered position of the class favors its members directly by withdrawing them from the pecuniary struggle； but indirectly， through the leisure-class canons of conspicuous waste of goods and effort， the institution of a leisure class lessens the chance of survival of such individuals in the entire body of the population. The decent requirements of waste absorb the surplus energy of the population in an invidious struggle and leave no margin for the non-invidious expression of life. The remoter， less tangible， spiritual effects of the discipline of decency go in the same direction and work perhaps more effectually to the same end. 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.
第一章Chapter 14 The Higher Learning as an Expression of the Pecuniary Culture
To the end that suitable habits of thought on certain heads may be conserved in the incoming generation， a scholastic discipline is sanctioned by the common sense of the community and incorporated into the accredited scheme of life. The habits of thought which are so formed under the guidance of teachers and scholastic traditions have an economic value -- a value as affecting the serviceability of the individual -- no less real than the similar economic value of the habits of thought formed without such guidance under the discipline of everyday life.
Whatever characteristics of the accredited scholastic scheme and discipline are traceable to the predilections of the leisure class or to the guidance of the canons of pecuniary merit are to be set down to the account of that institution， and whatever economic value these features of the educational scheme possess are the expression in detail of the value of that institution. It will be in place， therefore， to point out any peculiar features of the educational system which are traceable to the leisure-class scheme of life， whether as regards the aim and method of the discipline， or as regards the compass and character of the body of knowledge inculcated. It is in learning proper， and more particularly in the higher learning， that the influence of leisure-class ideals is most patent； and since the purpose here is not to make an exhaustive collation of data showing the effect of the pecuniary culture upon education， but rather to illustrate the method and trend of the leisure-class influence in education， a survey of certain salient features of the higher learning， such as may serve this purpose， is all that will be attempted.
In point of derivation and early development， learning is somewhat closely related to the devotional function of the community， particularly to the body of observances in which the service rendered the supernatural leisure class expresses itself.
The service by which it is sought to conciliate supernatural agencies in the primitive cults is not an industrially profitable employment of the community's time and effort. It is， therefore， in great part， to be classed as a vicarious leisure performed for the supernatural powers with whom negotiations are carried on and whose good-will the service and the professions of subservience are conceived to procure. In great part， the early learning consisted in an acquisition of knowledge and facility in the service of a supernatural agent. It was therefore closely analogous in character to the training required for the domestic service of a temporal master. To a great extent， the knowledge acquired under the priestly teachers of the primitive community was knowledge of ritual and ceremonial； that is to say， a knowledge of the most proper， most effective， or most acceptable manner of approaching and of serving the preternatural agents.
