ture is relatively easy; indeed, it takes place almost as a
matter of course. In the rare cases where it occurs, a failure to
increase one's visible consumption when the means for an increase are
at hand is felt in popular apprehension to call for explanation, and
unworthy motives of miserliness are imputed to those who fall short in
this respect. A prompt response to the stimulus, on the other hand,
is accepted as the 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 takes time to change the habits of those classes that are socially
more remote from the radiant body. The process is slower where the
mobility of the population is less or where the intervals between the
several classes are wider and more abrupt. But if time be allowed, the