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No time-out for big-spending 'leisure class'
By Wan Lixin |
May 23, 2009, Saturday
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Print Edition
Print Edition
FIRST published in 1899, this is one of the oldest books I have reviewed, but also one of the most engrossing and enlightening.
This classic analysis of leisure in the American context over a century ago is still of compelling relevance today, with minimum revisions needed.
Of particularly value is the description of the role of consumption in the modern era.
According to the book, except for some primitive cultures, most societies distinguish between those who work productively and those who do not, with higher status accorded to the latter.
This distinction is made in societies where there is private ownership of property.
The possession of property, whether acquired by force, fraud, inheritance, purchase, trade or other means, has been considered honorable since feudal times, and is almost the only yardstick of being "successful."
"The thief or swindler who has gained great wealth by his delinquency has a better chance than the small thief of escaping the rigorous penalty of the law ..." the book reads.
This criterion - the possession of wealth and ownership of property - inspires an active emulation among the "inferiors" of society, reducing human existence to cultivation of the art of accumulation.
Unlike other animals who strive for subsistence, modern humans live for "invidious distinction," rooted in envy and the desire to emulate those who have more.
Francis Bacon called riches the "baggage of virtue," comparing it to the baggage of an army and observing: "It cannot be spared, nor left behind, but it hindreth the march."
As the satisfaction of possessing wealth can only be experienced when the possession is known to others, wealth must be visible.
That's why in civilized societies goods are valued by their price, not its usefulness.
Thus, more respect is paid to those who can pay a lot of money for something that doesn't have any practical use, otherwise known as luxuries.
A lady grabbing an LV bag is sending a message: with the item's practical function virtually negligible, she can afford to spend a fortune on a label; and it's easily visible.
Similarly, men still wear watches not because they need to know the time, but because it is the only jewelry for men.
These aspirations develop into tastes, fashions and lifestyles that can be linked to the possession or consumption of some expensive but useless things.
Gradually more prestige is attached to those who can enjoy the advantages of wealth without having to do productive work.
According to the book this taboo on productive work has historical roots, but I believe the modern use of machines and the perfected art of exploitation infinitely increased the potential for getting a lot without having to work.
Consequently, wealth acquired by abstaining from work is deemed more honorable than that obtained the harder way.
Hence the need to demonstrate this abstention from productive work, and this is where leisure comes in.
Leisure demonstrates that you are not, and do not need to be, engaged in productive labor.
According to the book, some unquestionable proofs of leisure include the mastery of useless languages and sciences, grammar, poetry and music.
Today these cultural attainments are no longer held in esteem, and leisure is more connected with consumption in its more explicit forms: travel, pleasure-seeking, golfing, or the use of narcotics.
These consumption has to be conspicuous to bring prestige.
But it is wrong to confine these tendencies to a few snobs.
As a matter of fact, modern society's enshrinement of GDP is based on the concept of standard of living, or the amount of consumption considered decent, which is essentially a constant reminder that you need to consume more stuff to keep up with your superiors.
There is a new development clearly unforeseen by the author.
Generally speaking, true leisure today is scarce across all segments of the population, and more restricted to the underprivileged, because the rest of the species are either busy with production or with consumption.
This classic analysis of leisure in the American context over a century ago is still of compelling relevance today, with minimum revisions needed.
Of particularly value is the description of the role of consumption in the modern era.
According to the book, except for some primitive cultures, most societies distinguish between those who work productively and those who do not, with higher status accorded to the latter.
This distinction is made in societies where there is private ownership of property.
The possession of property, whether acquired by force, fraud, inheritance, purchase, trade or other means, has been considered honorable since feudal times, and is almost the only yardstick of being "successful."
"The thief or swindler who has gained great wealth by his delinquency has a better chance than the small thief of escaping the rigorous penalty of the law ..." the book reads.
This criterion - the possession of wealth and ownership of property - inspires an active emulation among the "inferiors" of society, reducing human existence to cultivation of the art of accumulation.
Unlike other animals who strive for subsistence, modern humans live for "invidious distinction," rooted in envy and the desire to emulate those who have more.
Francis Bacon called riches the "baggage of virtue," comparing it to the baggage of an army and observing: "It cannot be spared, nor left behind, but it hindreth the march."
As the satisfaction of possessing wealth can only be experienced when the possession is known to others, wealth must be visible.
That's why in civilized societies goods are valued by their price, not its usefulness.
Thus, more respect is paid to those who can pay a lot of money for something that doesn't have any practical use, otherwise known as luxuries.
A lady grabbing an LV bag is sending a message: with the item's practical function virtually negligible, she can afford to spend a fortune on a label; and it's easily visible.
Similarly, men still wear watches not because they need to know the time, but because it is the only jewelry for men.
These aspirations develop into tastes, fashions and lifestyles that can be linked to the possession or consumption of some expensive but useless things.
Gradually more prestige is attached to those who can enjoy the advantages of wealth without having to do productive work.
According to the book this taboo on productive work has historical roots, but I believe the modern use of machines and the perfected art of exploitation infinitely increased the potential for getting a lot without having to work.
Consequently, wealth acquired by abstaining from work is deemed more honorable than that obtained the harder way.
Hence the need to demonstrate this abstention from productive work, and this is where leisure comes in.
Leisure demonstrates that you are not, and do not need to be, engaged in productive labor.
According to the book, some unquestionable proofs of leisure include the mastery of useless languages and sciences, grammar, poetry and music.
Today these cultural attainments are no longer held in esteem, and leisure is more connected with consumption in its more explicit forms: travel, pleasure-seeking, golfing, or the use of narcotics.
These consumption has to be conspicuous to bring prestige.
But it is wrong to confine these tendencies to a few snobs.
As a matter of fact, modern society's enshrinement of GDP is based on the concept of standard of living, or the amount of consumption considered decent, which is essentially a constant reminder that you need to consume more stuff to keep up with your superiors.
There is a new development clearly unforeseen by the author.
Generally speaking, true leisure today is scarce across all segments of the population, and more restricted to the underprivileged, because the rest of the species are either busy with production or with consumption.
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