The institution of a leisure class has an effect not only upon social structure but also upon the individual character of the members of society. So soon as a given proclivity or a given point of view has won acceptance as an authoritative standard or norm of life it will react upon the character of the members of the society which has accepted it as a norm. It will to some extent shape their habits of thought and will exercise a selective surveillance over the development of men's aptitudes and inclinations. This effect is wrought partly by a coercive, educational adaptation of the habits of all individuals, partly by a selective elimination of the unfit individuals and lines of descent. Such human material as does not lend itself to the methods of life imposed by the accepted scheme suffers more or less elimination as well as repression. The principles of pecuniary emulation and of industrial exemption have in this way been erected into canons of life, and have become coercive factors of some importance in the situation to which men have to adapt themselves.
These two broad principles of conspicuous waste and industrial exemption affect the cultural development both by guiding men's habits of thought, and so controlling the growth of institutions, and by selectively conserving certain traits of human nature that conduce to facility of life under the leisure-class scheme, and so controlling the effective temper of the community. The proximate tendency of the institution of a leisure class in shaping human character runs in the direction of spiritual survival and reversion. Its effect upon the temper of a community is of the nature of an arrested spiritual development.
In the later culture especially, the institution has, on the whole, a conservative trend. This proposition is familiar enough in substance, but it may to many have the appearance of novelty in its present application. Therefore a summary review of its logical grounds may not be uncalled for, even at the risk of some tedious repetition and formulation of commonplaces.
Social evolution is a process of selective adaptation of temperament and habits of thought under the stress of the circumstances of associated life. The adaptation of habits of thought is the growth of institutions. But along with the growth of institutions has gone a change of a more substantial character. Not only have the habits of men changed with the changing exigencies of the situation, but these changing exigencies have also brought about a correlative change in human nature. The human material of society itself varies with the changing conditions of life. This variation of human nature is held by the later ethnologists to be a process of selection between several relatively stable and persistent ethnic types or ethnic elements. Men tend to revert or to breed true, more or less closely, to one or another of certain types of human nature that have in their main features been fixed in approximate conformity to a situation in the past which differed from the situation of today. There are several of these relatively stable ethnic types of mankind comprised in the populations of the Western culture. These ethnic types survive in the race inheritance today, not as rigid and invariable moulds, each of a single precise and specific pattern, but in the form of a greater or smaller number of variants. Some variation of the ethnic types has resulted under the protracted selective process to which the several types and their hybrids have been subjected during the prehistoric and historic growth of culture.
This necessary variation of the types themselves, due to a selective process of considerable duration and of a consistent trend, has not been sufficiently noticed by the writers who have discussed ethnic survival. The argument is here concerned with two main divergent variants of human nature resulting from this, relatively late, selective adaptation of the ethnic types comprised in the Western culture; the point of interest being the probable effect of the situation of today in furthering variation along one or the other of these two divergent lines.
The ethnological position may be briefly summed up; and in order to avoid any but the most indispensable detail the schedule of types and variants and the scheme of reversion and survival in which they are concerned are here presented with a diagrammatic meagerness and simplicity which would not be admissible for any other purpose. The man of our industrial communities tends to breed true to one or the other of three main ethic types; the dolichocephalic-blond, the brachycephalic-brunette, and the Mediterranean -- disregarding minor and outlying elements of our culture. But within each of these main ethnic types the reversion tends to one or the other of at least two main directions of variation; the peaceable or antepredatory variant and the predatory variant. The former of these two characteristic variants is nearer to the generic type in each case, being the reversional representative of its type as it stood at the earliest stage of associated life of which there is available evidence, either archaeological or psychological. This variant is taken to represent the ancestors of existing civilized man at the peaceable, savage phase of life which preceded the predatory culture, the regime of status, and the growth of pecuniary emulation. The second or predatory variant of the types is taken to be a survival of a more recent modification of the main ethnic types and their hybrids -- of these types as they were modified, mainly by a selective adaptation, under the discipline of the predatory culture and the latter emulative culture of the quasi-peaceable stage, or the pecuniary culture proper.
