anthropomorphic content. This has done good service for the
maintenance of the sacerdotal institution through blending with the
motive of subservience. This sense of impulse of aesthetic congruity
is not primarily of an economic character, but it has a considerable
indirect effect in shaping the habit of mind of the individual for
economic purposes in the later stages of industrial development;
its most perceptible effect in this regard goes in the direction of
mitigating the somewhat pronounced self-regarding bias that has been
transmitted by tradition from the earlier, more competent phases of the
regime of status. The economic bearing of this impulse is therefore seen
to transverse that of the devout attitude; the former goes to qualify,
if not eliminate, the self-regarding bias, through sublation of the
antithesis or antagonism of self and not-self; while the latter, being
and expression of the sense of personal subservience and mastery, goes
to accentuate this antithesis and to insist upon the divergence between
the self-regarding interest and the interests of the generically human
life process.

This non-invidious residue of the religious life--the sense of communion
with the environment, or with the generic life process--as well as the
impulse of charity or of sociability, act in a pervasive way to shape
men's habits of thought for the economic purpose. But the action of
all this class of proclivities is somewhat vague, and their effects are
difficult to trace in detail. So much seems clear, however, as that the
action of this entire class of motives or aptitudes tends in a direction
contrary to the underlying principles of the institution of the leisure
class as already formulated. The basis of that institution, as well
as of the anthropomorphic cults associated with it in the cultural
development, is the habit of invidious comparison; and this habit is
incongruous with the exercise of the aptitudes now in question. The
substantial canons of the leisure-class scheme of life are a conspicuous
waste of time and substance and a withdrawal from the industrial
process; while the particular aptitudes here in question assert
themselves, on the economic side, in a deprecation of waste and of
a futile manner of life, and in an impulse to participation in or
identification with the life process, whether it be on the economic side
or in any other of its phases or aspects.

It is plain that these aptitudes and habits of l