normal effect. This suggests that the standard of expenditure
which commonly guides our efforts is not the average, ordinary
expenditure already achieved; it is an ideal of consumption that
lies just beyond our reach, or to reach which requires some
strain. The motive is emulation -- the stimulus of an invidious
comparison which prompts us to outdo those with whom we are in
the habit of classing ourselves. Substantially the same
proposition is expressed in the commonplace remark that each
class envies and emulates the class next above it in the social
scale, while it rarely compares itself with those below or with
those who are considerably in advance. That is to say, in other
words, our standard of decency in expenditure, as in other ends
of emulation, is set by the usage of those next above us in
reputability; until, in this way, especially in any community
where class distinctions are somewhat vague, all canons of
reputability and decency, and all standards of consumption, are
traced back by insensible gradations to the usages and habits of
thought of the highest social and pecuniary class -- the wealthy
leisure class.

It is for this class to determine, in general outline, what
scheme of Life the community shall accept as decent or honorific;
and it is their office by precept and example to set forth this
scheme of social salvation in its highest, ideal form. But the
higher leisure class can exercise this quasi-sacerdotal office
only under certain material limitations. The class cannot at
discretion effect a sudden revolution or reversal of the popular
habits of thought with respect to any of these ceremonial
requirements. It takes time for any change to permeate the mass
and change the habitual attitude of the people; and especially it