tent derangement through facts as to lead to its elimination.
But under the later developed industrial processes, when the prime
movers and the contrivances through which they work are of an
impersonal, non-individual character, the grounds of generalization
habitually present in the workman's mind and the point of view from
which he habitually apprehends phenomena is an enforced cognizance of
matter-of-fact sequence. The result, so far as concerts the workman's
life of faith, is a proclivity to undevout scepticism.

It appears, then, that the devout habit of mind attains its best
development under a relatively archaic culture; the term "devout" being
of course here used in its anthropological sense simply, and not
as implying anything with respect to the spiritual attitude so
characterized, beyond the fact of a proneness to devout observances.
It appears also that this devout attitude marks a type of human nature
which is more in consonance with the predatory mode of life than with
the later-developed, more consistently and organically industrial life
process of the community. It is in large measure an expression of the
archaic habitual sense of personal status--the relation of mastery and
subservience--and it therefore fits into the industrial scheme of the
predatory and the quasi-peaceable culture, but does not fit into the
industrial scheme of the present. It also appears that this habit
persists with greatest tenacity among those classes in the modern
communities whose everyday life is most remote from the mechanical
processes of industry and which are the most conservative also in other
respects; while for those classes that are habitually in immediate
contact with modern industrial processes, and whose habits of thought
are therefore exposed to the constraining force of technological
necessities, that animistic interpretation of phenomena and that
respect of persons on which devout observance proceeds are in process
of obsolescence. And also--as bearing especially on the present
discussion--it appears that the devout habit to some extent
progressively gains in scope and elaboration among those classes in
the modern communities to whom wealth and leisure accrue in the most
pronounced degree. In this as in other relations, the institution of a
leisure class acts to conserve, and even to rehabilitate, that archaic
type of human nature and those elements of the archaic culture which the
industrial evolution of societ