# The Theory of the Leisure Class/Chapter 10

CHAPTER X
Modern Survivals of Prowess
The leisure class lives by the industrial community rather than in it. Its relations to industry are of a pecuniary rather than an industrial kind. Admission to the class is gained by exercise of the pecuniary aptitudes—aptitudes for acquisition rather than for serviceability. There is, therefore, a continued selective sifting of the human material that makes up the leisure class, and this selection proceeds on the ground of fitness for pecuniary pursuits. But the scheme of life of the class is in large part a heritage from the past, and embodies much of the habits and ideals of the earlier barbarian period. This archaic, barbarian scheme of life imposes itself also on the lower orders, with more or less mitigation. In its turn the scheme of life, of conventions, acts selectively and by education to shape the human material, and its action runs chiefly in the direction of conserving traits, habits, and ideals that belong to the early barbarian age,—the age of prowess and predatory life.
The most immediate and unequivocal expression of that archaic human nature which characterises man in the predatory stage is the fighting propensity proper. In cases where the predatory activity is a collective one, ​this propensity is frequently called the martial spirit, or, latterly, patriotism. It needs no insistence to find assent to the proposition that in the countries of civilised Europe the hereditary leisure class is endowed with this martial spirit in a higher degree than the middle classes. Indeed, the leisure class claims the distinction as a matter of pride, and no doubt with some grounds. War is honourable, and warlike prowess is eminently honorific in the eyes of the generality of men; and this admiration of warlike prowess is itself the best voucher of a predatory temperament in the admirer of war. The enthusiasm for war, and the predatory temper of which it is the index, prevail in the largest measure among the upper classes, especially among the hereditary leisure class. Moreover, the ostensible serious occupation of the upper class is that of government, which, in point of origin and developmental content, is also a predatory occupation.
The only class which could at all dispute with the hereditary leisure class the honour of an habitual bellicose frame of mind is that of the lower-class delinquents. In ordinary times, the large body of the industrial classes is relatively apathetic touching warlike interests. When unexcited, this body of the common people, which makes up the effective force of the industrial community, is rather averse to any other than a defensive fight; indeed, it ponds a little tardily even to a provocation which makes for an attitude of defence. In the more civilised communities, or rather in the communities which have reached an advanced industrial develop ment, the spirit of warlike aggression may be said to be ​obsolescent among the common people. This does not say that there is not an appreciable number of individuals among the industrial classes in whom the martial spirit asserts itself obtrusively. Nor does it say that the body of the people may not be fired with martial ardour for a time under the stimulus of some special provocation, such as is seen in operation to-day in more than one of the countries of Europe, and for the time in America. But except for such seasons of temporary exaltation, and except for those individuals who are endowed with an archaic temperament of the predatory type, together with the similarly endowed body of individuals among the higher and the lowest classes, the inertness of the mass of any modern civilised community in this respect is probably so great as would make war impracticable, except against actual invasion. The habits and aptitudes of the common run of men make for an unfolding of activity in other, less picturesque directions than that of war.
This class difference in temperament may be due in part to a difference in the inheritance of acquired traits in the several classes, but it seems also, in some measure, to correspond with a difference in ethnic derivation. The class difference is in this respect visibly less in those countries whose population is relatively homogeneous, ethnically, than in the countries where there is a broader divergence between the ethnic elements that make up the several classes of the community. In the same connection it may be noted that the later accessions to the leisure class in the latter countries, in a general way, show less of the martial spirit than con-​temporary representatives of the aristocracy of the ancient line. These nouveaux arrivés have recently emerged from the commonplace body of the population and owe their emergence into the leisure class to the exercise of traits and propensities which are not to be classed as prowess in the ancient sense.
Apart from warlike activity proper, the institution of the duel is also an expression of the same superior readiness for combat; and the duel is a leisure-class institution. The duel is in substance a more or less deliberate resort to a fight as a final settlement of a difference of opinion. In civilised communities it prevails as a normal phenomenon only where there is an hereditary leisure class, and almost exclusively among that class. The exceptions are (1) military and naval officers—who are ordinarily members of the leisure class, and who are at the same time specially trained to predatory habits of mind—and (2) the lower-class delinquents—who are by inheritance, or training, or both, of a similarly predatory disposition and habit. It is only the high-bred gentleman and the rowdy that normally resort to blows as the universal solvent of differences of opinion. The plain man will ordinarily fight only when excessive momentary irritation or alcoholic exaltation act to inhibit the more complex habits of response to the stimuli that make for provocation. He is then thrown back upon the simpler, less differentiated forms of the instinct of self-assertion; that is to say, he reverts temporarily and without reflection to an archaic habit of mind.
This institution of the duel as a mode of finally ​settling disputes and serious questions of precedence shades off into the obligatory, unprovoked private fight, as a social obligation due to one's good repute. As a leisure-class usage of this kind we have, particularly, that bizarre survival of bellicose chivalry, the German student duel. In the lower or spurious leisure class of the delinquents there is in all countries a similar, though less formal, social obligation incumbent on the rowdy to assert his manhood in unprovoked combat with his fellows. And spreading through all grades of society, a similar usage prevails among the boys of the community. The boy usually knows to a nicety, from day to day, how he and his associates grade in respect of relative fighting capacity; and in the community of boys there is ordinarily no secure basis of reputability for any one who, by exception, will not or can not fight on invitation.
All this applies especially to boys above a certain somewhat vague limit of maturity. The child's temperament does not commonly answer to this description during infancy and the years of close tutelage, when the child still habitually seeks contact with its mother at every turn of its daily life. During this earlier period there is little aggression and little propensity for antagonism. The transition from this peaceable temper to the predaceous, and in extreme cases malignant, mischievousness of the boy is a gradual one, and it is accomplished with more completeness, covering a larger range of the individual's aptitudes, in some cases than in others. In the earlier stage of his growth, the child, whether boy or girl, shows less of initiative and aggres-​sive self-assertion and less of an inclination to isolate himself and his interests from the domestic group in which he lives, and he shows more of sensitiveness to rebuke, bashfulness, timidity, and the need of friendly human contact. In the common run of cases this early temperament passes, by a gradual but somewhat rapid obsolescence of the infantile features, into the temperament of the boy proper; though there are also cases where the predaceous features of boy life do not emerge at all, or at the most emerge in but a slight and obscure degree.
In girls the transition to the predaceous stage is seldom accomplished with the same degree of completeness as in boys; and in a relatively large proportion of cases it is scarcely undergone at all. In such cases the transition from infancy to adolescence and maturity is a gradual and unbroken process of the shifting of interest from infantile purposes and aptitudes to the purposes, functions, and relations of adult life. In the girls there is a less general prevalence of a predaceous interval in the development; and in the cases where it occurs, the predaceous and isolating attitude during the interval is commonly less accentuated.
In the male child the predaceous interval is ordinarily fairly well marked and lasts for some time, but it is commonly terminated (if at all) with the attainment of maturity. This last statement may need very material qualification. The cases are by no means rare in which the transition from the boyish to the adult temperament is not made, or is made only partially—understanding by the "adult" temperament the average temperament ​of those adult individuals in modern industrial life who have some serviceability for the purposes of the collective life process, and who may therefore be said to make up the effective average of the industrial community.
The ethnic composition of the European populations varies. In some cases even the lower classes are in large measure made up of the peace-disturbing dolicho-blond; while in others this ethnic element is found chiefly among the hereditary leisure class. The fighting habit seems to prevail to a less extent among the working-class boys in the latter class of populations than among the boys of the upper classes or among those of the populations first named.
If this generalisation as to the temperament of the boy among the working classes should be found true on a fuller and closer scrutiny of the field, it would add force to the view that the bellicose temperament is in some appreciable degree a race characteristic; it appears to enter more largely into the make-up of the dominant, upper-class ethnic type—the dolicho-blond—of the European countries than into the subservient, lower-class types of man which are conceived to constitute the body of the population of the same communities.
The case of the boy may seem not to bear seriously on the question of the relative endowment of prowess with which the several classes of society are gifted; but it is at least of some value as going to show that this fighting impulse belongs to a more archaic temperament than that possessed by the average adult man of the industrious classes. In this, as in many other features of child life, the child reproduces, temporarily ​and in miniature, some of the earlier phases of the development of adult man. Under this interpretation, the boy's predilection for exploit and for isolation of his own interest is to be taken as a transient reversion to the human nature that is normal to the early barbarian culture—the predatory culture proper. In this respect, as in much else, the leisure-class and the delinquent-class character shows a persistence into adult life of traits that are normal to childhood and youth, and that are likewise normal or habitual to the earlier stages of culture. Unless the difference is traceable entirely to a fundamental difference between persistent ethnic types, the traits that distinguish the swaggering delinquent and the punctilious gentleman of leisure from the common crowd are, in some measure, marks of an arrested spiritual development. They mark an immature phase, as compared with the stage of development attained by the average of the adults in the modern industrial community. And it will appear presently that the puerile spiritual make-up of these representatives of the upper and the lowest social strata shows itself also in the presence of other archaic traits than this proclivity to ferocious exploit and isolation.
As if to leave no doubt about the essential immaturity of the fighting temperament, we have, bridging the interval between legitimate boyhood and adult manhood, the aimless and playful, but more or less systematic and elaborate, disturbances of the peace in vogue among schoolboys of a slightly higher age. In the common run of cases, these disturbances are confined to the period of adolescence. They recur with decreasing ​frequency and acuteness as youth merges into adult life, and so they reproduce, in a general way, in the life of the individual, the sequence by which the group has passed from the predatory to a more settled habit of life. In an appreciable number of cases the spiritual growth of the individual comes to a close before he emerges from this puerile phase; in these cases the fighting temper persists through life. Those individuals who in spiritual development eventually reach man's estate, therefore, ordinarily pass through a temporary archaic phase corresponding to the permanent spiritual level of the fighting and sporting men. Different individuals will of course achieve spiritual maturity and sobriety in this respect in different degrees; and those who fail of the average remain as an undissolved residue of crude humanity in the modern industrial community and as a foil for that selective process of adaptation which makes for a heightened industrial efficiency and the fulness of life of the collectivity.
This arrested spiritual development may express itself not only in a direct participation by adults in youthful exploits of ferocity, but also indirectly in aiding and abetting disturbances of this kind on the part of younger persons. It thereby furthers the formation of habits of ferocity which may persist in the later life of the growing generation, and so retard any movement in the direction of a more peaceable effective temperament on the part of the community. If a person so endowed with a proclivity for exploits is in a position to guide the development of habits in the adolescent members of the community, the influence which he ​exerts in the direction of conservation and reversion to prowess may be very considerable. This is the significance, for instance, of the fostering care latterly bestowed by many clergymen and other pillars of society upon "boys' brigades" and similar pseudo-military organisations. The same is true of the encouragement given to the growth of "college spirit," college athletics, and the like, in the higher institutions of learning.
These manifestations of the predatory temperament are all to be classed under the head of exploit. They are partly simple and unreflected expressions of an attitude of emulative ferocity, partly activities deliberately entered upon with a view to gaining repute for prowess. Sports of all kinds are of the same general character, including prize fights, bull fights, athletics, shooting, angling, yachting, and games of skill, even where the element of destructive physical efficiency is not an obtrusive feature. Sports shade off from the basis of hostile combat, through skill, to cunning and chicanery, without its being possible to draw a line at any point. The ground of an addiction to sports is an archaic spiritual constitution—the possession of the predatory emulative propensity in a relatively high potency. A strong proclivity to adventuresome exploit and to the infliction of damage is especially pronounced in those employments which are in colloquial usage specifically called sportsmanship.
It is perhaps truer, or at least more evident, as regards sports than as regards the other expressions of predatory emulation already spoken of, that the temperament which inclines men to them is essentially ​a boyish temperament. The addiction to sports, therefore, in a peculiar degree marks an arrested development of the man's moral nature. This peculiar boyishness of temperament in sporting men immediately becomes apparent when attention is directed to the large element of make-believe that is present in all sporting activity. Sports share this character of make-believe with the games and exploits to which children, especially boys, are habitually inclined. Make-believe does not enter in the same proportion into all sports, but it is present in a very appreciable degree in all. It is apparently present in a larger measure in sportsmanship proper and in athletic contests than in set games of skill of a more sedentary character; although this rule may not be found to apply with any great uniformity. It is noticeable, for instance, that even very mild-mannered and matter-of-fact men who go out shooting are apt to carry an excess of arms and accoutrements in order to impress upon their own imagination the seriousness of their undertaking. These huntsmen are also prone to a histrionic, prancing gait and to an elaborate exaggeration of the motions, whether of stealth or of onslaught, involved in their deeds of exploit. Similarly in athletic sports there is almost invariably present a good share of rant and swagger and ostensible mystification—features which mark the histrionic nature of these employments. In all this of course the reminder of boyish make-believe is plain enough. The slang of athletics, by the way, is in great part made up of extremely sanguinary locutions borrowed from the terminology of warfare. Ex-​cept where it is adopted as a necessary means of secret communication, the use of a special slang in any employment is probably to be accepted as evidence that the occupation in question is substantially make-believe.
A further feature in which sports differ from the duel and similar disturbances of the peace is the peculiarity that they admit of other motives being assigned for them besides the impulses of exploit and ferocity. There is probably little if any other motive present in any given case, but the fact that other reasons for indulging in sports are frequently assigned goes to say that other grounds are sometimes present in a subsidiary way. Sportsmen—hunters and anglers—are more or less in the habit of assigning a love of nature, the need of recreation, and the like, as the incentives to their favourite pastime. These motives are no doubt frequently present and make up a part of the attractiveness of the sportsman's life; but these can not be the chief incentives. These ostensible needs could be more readily and fully satisfied without the accompaniment of a systematic effort to take the life of those creatures that make up an essential feature of that "nature" that is beloved by the sportsman. It is, indeed, the most noticeable effect of the sportsman's activity to keep nature in a state of chronic desolation by killing off all living things whose destruction he can compass.
Still, there is ground for the sportsman's claim that under the existing conventionalities his need of recreation and of contact with nature can best be satisfied by the course which he takes. Certain canons of good ​breeding have been imposed by the prescriptive example of a predatory leisure class in the past and have been somewhat painstakingly conserved by the usage of the latter-day representatives of that class; and these canons will not permit him, without blame, to seek contact with nature on other terms. From being an honourable employment handed down from the predatory culture as the highest form of everyday leisure, sports have come to be the only form of outdoor activity that has the full sanction of decorum. Among the proximate incentives to shooting and angling, then, may be the need of recreation and outdoor life. The remoter cause which imposes the necessity of seeking these objects under the cover of systematic slaughter is a prescription which can not be violated except at the risk of disrepute and consequent lesion to one's self-respect.
The case of other kinds of sport is somewhat similar. Of these, athletic games are the best example. Prescriptive usage with respect to what forms of activity, exercise, and recreation are permissible under the code of reputable living is of course present here also. Those who are addicted to athletic sports, or who admire them, set up the claim that these afford the best available means of recreation and of "physical culture." And prescriptive usage gives countenance to the claim. The canons of reputable living exclude from the scheme of life of the leisure class all activity that can not be classed as conspicuous leisure. And consequently they tend by prescription to exclude it also from the scheme of life of the community gen-​erally. At the same time purposeless physical exertion is tedious and distasteful beyond tolerance. As has been noticed in another connection, recourse is in such a case had to some form of activity which shall at least afford a colourable pretence of purpose, even if the object assigned be only a make-believe. Sports satisfy these requirements of substantial futility together with a colourable make-believe of purpose. In addition to this they afford scope for emulation, and are attractive also on that account. In order to be decorous, an employment must conform to the leisure-class canon of reputable waste; at the same time all activity, in order to be persisted in as an habitual, even if only partial, expression of life, must conform to the generically human canon of efficiency for some serviceable objective end. The leisure-class canon demands strict and comprehensive futility; the instinct of workmanship demands purposeful action. The leisure-class canon of decorum acts slowly and pervasively, by a selective elimination of all substantially useful or purposeful modes of action from the accredited scheme of life; the instinct of workmanship acts impulsively and may be satisfied, provisionally, with a proximate purpose. It is only as the apprehended ulterior futility of a given line of action enters the reflective complex of consciousness as an element essentially alien to the normally purposeful trend of the life process that its disquieting and deterrent effect on the consciousness of the agent is wrought.
The individual's habits of thought make an organic complex, the trend of which is necessarily in the direc-​tion of serviceability to the life process. When it is attempted to assimilate systematic waste or futility, as an end in life, into this organic complex, there presently supervenes a revulsion. But this revulsion of the organism may be avoided if the attention can be confined to the proximate, unreflected purpose of dexterous or emulative exertion. Sports—hunting, angling, athletic games, and the like—afford an exercise for dexterity and for the emulative ferocity and astuteness characteristic of predatory life. So long as the individual is but slightly gifted with reflection or with a sense of the ulterior trend of his actions,—so long as his life is substantially a life of naïve impulsive action,—so long the immediate and unreflected purposefulness of sports, in the way of an expression of dominance, will measurably satisfy his instinct of workmanship. This is especially true if his dominant impulses are the unreflecting emulative propensities of the predaceous temperament. At the same time the canons of decorum will commend sports to him as expressions of a pecuniarily blameless life. It is by meeting these two requirements, of ulterior wastefulness and proximate purposefulness, that any given employment holds its place as a traditional and habitual mode of decorous recreation. In the sense that other forms of recreation and exercise are morally impossible to persons of good breeding and delicate sensibilities, then, sports are the best available means of recreation under existing circumstances.
But those members of respectable society who advocate athletic games commonly justify their attitude on ​this head to themselves and to their neighbours on the ground that these games serve as an invaluable means of development. They not only improve the contestant's physique, but it is commonly added that they also foster a manly spirit, both in the participants and in the spectators. Football is the particular game which will probably first occur to any one in this community when the question of the serviceability of athletic games is raised, as this form of athletic contest is at present uppermost in the mind of those who plead for or against games as a means of physical or moral salvation. This typical athletic sport may, therefore, serve to illustrate the bearing of athletics upon the development of the contestant's character and physique. It has been said, not inaptly, that the relation of football to physical culture is much the same as that of the bull fight to agriculture. Serviceability for these lusory institutions requires sedulous training or breeding. The material used, whether brute or human, is subjected to careful selection and discipline, in order to secure and accentuate certain aptitudes and propensities which are characteristic of the ferine state, and which tend to obsolescence under domestication. This does not mean that the result in either case is an all-around and consistent rehabilitation of the ferine or barbarian habit of mind and body. The result is rather a one-sided return to barbarism or to the feræ natura—a rehabilitation and accentuation of those ferine traits which make for damage and desolation, without a corresponding development of the traits which would serve the individual's self-preservation and fulness of life in a ferine environment. The culture ​bestowed in football gives a product of exotic ferocity and cunning. It is a rehabilitation of the early barbarian temperament, together with a suppression of those details of temperament which, as seen from the standpoint of the social and economic exigencies, are the redeeming features of the savage character.
The physical vigour acquired in the training for athletic games—so far as the training may said to have this effect—is of advantage both to the individual and to the collectivity, in that, other things being equal, it conduces to economic serviceability. The spiritual traits which go with athletic sports are likewise economically advantageous to the individual, as contradistinguished from the interests of the collectivity. This holds true in any community where these traits are present in some degree in the population. Modern competition is in large part a process of self-assertion on the basis of these traits of predatory human nature. In the sophisticated form in which they enter into the modern, peaceable emulation, the possession of these traits in some measure is almost a necessary of life to the civilised man. But while they are indispensable to the competitive individual, they are not directly serviceable to the community. So far as regards the serviceability of the individual for the purposes of the collective life, emulative efficiency is of use only indirectly if at all. Ferocity and cunning are of no use to the community except in its hostile dealings with other communities; and they are useful to the individual only because there is so large a proportion of the same traits actively present in the human environment to which he is exposed. ​Any individual who enters the competitive struggle without the due endowment of these traits is at a disadvantage, somewhat as a hornless steer would find himself at a disadvantage in a drove of horned cattle.
The possession and the cultivation of the predatory traits of character may, of course, be desirable on other than economic grounds. There is a prevalent æsthetic or ethical predilection for the barbarian aptitudes, and the traits in question minister so effectively to this predilection that their serviceability in the aesthetic or ethical respect probably offsets any economic unserviceability which they may give. But for the present purpose that is beside the point. Therefore nothing is said here as to the desirability or advisability of sports on the whole, or as to their value on other than economic grounds.
In popular apprehension there is much that is admirable in the type of manhood which the life of sport fosters. There is self-reliance and good-fellowship, so termed in the somewhat loose colloquial use of the words. From a different point of view the qualities currently so characterised might be described as truculence and clannishness. The reason for the current approval and admiration of these manly qualities, as well as for their being called manly, is the same as the reason for their usefulness to the individual. The members of the community, and especially that class of the community which sets the pace in canons of taste, are endowed with this range of propensities in sufficient measure to make their absence in others felt as a shortcoming, and to make their possession in an exceptional ​degree appreciated as an attribute of superior merit. The traits of predatory man are by no means obsolete in the common run of modern populations. They are present and can be called out in bold relief at any time by any appeal to the sentiments in which they express themselves,—unless this appeal should clash with the specific activities that make up our habitual occupations and comprise the general range of our everyday interests. The common run of the population of any industrial community is emancipated from these, economically considered, untoward propensities only in the sense that, through partial and temporary disuse, they have lapsed into the background of sub-conscious motives. With varying degrees of potency in different individuals, they remain available for the aggressive shaping of men's actions and sentiments whenever a stimulus of more than everyday intensity comes in to call them forth. And they assert themselves forcibly in any case where no occupation alien to the predatory culture has usurped the individual's everyday range of interest and sentiment. This is the case among the leisure class and among certain portions of the population which are ancillary to that class. Hence the facility with which any new accessions to the leisure class take to sports; and hence the rapid growth of sports and of the sporting sentiment in any industrial community where wealth has accumulated sufficiently exempt a considerable part of the population from work.
A homely and familiar fact may serve to show that the predaceous impulse does not prevail in the same degree in all classes. Taken simply as a feature of ​modern life, the habit of carrying a walking-stick may seem at best a trivial detail; but the usage has a significance for the point in question. The classes among whom the habit most prevails—the classes with whom the walking-stick is associated in popular apprehension—are the men of the leisure class proper, sporting men, and the lower-class delinquents. To these might perhaps be added the men engaged in the pecuniary employments. The same is not true of the common run of men engaged in industry; and it may be noted by the way that women do not carry a stick except in case of infirmity, where it has a use of a different kind. The practice is of course in great measure a matter of polite usage; but the basis of polite usage is, in turn, the proclivities of the class which sets the pace in polite usage. The walking-stick serves the purpose of an advertisement that the bearer's hands are employed otherwise than in useful effort, and it therefore has utility as an evidence of leisure. But it is also a weapon, and it meets a felt need of barbarian man on that ground. The handling of so tangible and primitive a means of offence is very comforting to any one who is gifted with even a moderate share of ferocity.
The exigencies of the language make it impossible to avoid an apparent implication of disapproval of the aptitudes, propensities, and expressions of life here under discussion. It is, however, not intended to imply anything in the way of deprecation or commendation of any one of these phases of human character or of the life process. The various elements of the prevalent human nature are taken up from the point of view of ​economic theory, and the traits discussed are gauged and graded with regard to their immediate economic bearing on the facility of the collective life process. That is to say, these phenomena are here apprehended from the economic point of view and are valued with respect to their direct action in furtherance or hindrance of a more perfect adjustment of the human collectivity to the environment and to the institutional structure required by the economic situation of the collectivity for the present and for the immediate future. For these purposes the traits handed down from the predatory culture are less serviceable than might be. Although even in this connection it is not to be overlooked that the energetic aggressiveness and pertinacity of predatory man is a heritage of no mean value. The economic value—with some regard also to the social value in the narrower sense—of these aptitudes and propensities is attempted to be passed upon without reflecting on their value as seen from another point of view. When contrasted with the prosy mediocrity of the latter-day industrial scheme of life, and judged by the accredited standards of morality, and more especially by the standards of æsthetics and of poetry, these survivals from a more primitive type of manhood may have a very different value from that here assigned them. But all this being foreign to the purpose in hand, no expression of opinion on this latter head would be in place here. All that is admissible is to enter the caution that these standards of excellence, which are alien to the present purpose, must not be allowed to influence our economic appreciation of these traits of ​human character or of the activities which foster their growth. This applies both as regards those persons who actively participate in sports and those whose sporting experience consists in contemplation only. What is here said of the sporting propensity is likewise pertinent to sundry reflections presently to be made in this connection on what would colloquially be known as the religious life.
The last paragraph incidentally touches upon the fact that everyday speech can scarcely be employed in discussing this class of aptitudes and activities without implying deprecation or apology. The fact is significant as showing the habitual attitude of the dispassionate common man toward the propensities which express themselves in sports and in exploit generally. And this is perhaps as convenient a place as any to discuss that undertone of deprecation which runs through all the voluminous discourse in defence or in laudation of athletic sports, as well as of other activities of a predominantly predatory character. The same apologetic frame of mind is at least beginning to be observable in the spokesmen of most other institutions handed down from the barbarian phase of life. Among these archaic institutions which are felt to need apology are comprised, with others, the entire existing system of the distribution of wealth, together with the resulting class distinctions of status; all or nearly all forms of consumption that come under the head of conspicuous waste; the status of women under the patriarchal system; and many features of the traditional creeds and devout observances, especially the exoteric expressions of the ​creed and the naïve apprehension of received observances. What is to be said in this connection of the apologetic attitude taken in commending sports and the sporting character will therefore apply, with a suitable change in phraseology, to the apologies offered in behalf of these other, related elements of our social heritage.
There is a feeling—usually vague and not commonly avowed in so many words by the apologist himself, but ordinarily perceptible in the manner of his discourse—that these sports, as well as the general range of predaceous impulses and habits of thought which underlie the sporting character, do not altogether commend themselves to common sense. "As to the majority of murderers, they are very incorrect characters." This aphorism offers a valuation of the predaceous temperament, and of the disciplinary effects of its overt expression and exercise, as seen from the moralist's point of view. As such it affords an indication of what is the deliverance of the sober sense of mature men as to the degree of availability of the predatory habit of mind for the purposes of the collective life. It is felt that the presumption is against any activity which involves habituation to the predatory attitude, and that the burden of proof lies with those who speak for the rehabilitation of the predaceous temper and for the practices which strengthen it. There is a strong body of popular sentiment in favour of diversions and enterprise of the kind in question; but there is at the same time present in the community a pervading sense that this ground of sentiment wants legitimation. The required legitima-​tion is ordinarily sought by showing that although sports are substantially of a predatory, socially disintegrating effect; although their proximate effect runs in the direction of reversion to propensities that are industrially disserviceable; yet indirectly and remotely—by some not readily comprehensible process of polar induction, or counter-irritation perhaps—sports are conceived to foster a habit of mind that is serviceable for the social or industrial purpose. That is to say, although sports are essentially of the nature of invidious exploit, it is presumed that by some remote and obscure effect they result in the growth of a temperament conducive to non-invidious work. It is commonly attempted to show all this empirically; or it is rather assumed that this is the empirical generalisation which must be obvious to any one who cares to see it. In conducting the proof of this thesis the treacherous ground of inference from cause to effect is somewhat shrewdly avoided, except so far as to show that the "manly virtues" spoken of above are fostered by sports. But since it is these manly virtues that are (economically) in need of legitimation, the chain of proof breaks off where it should begin. In the most general economic terms, these apologies are an effort to show that, in spite of the logic of the thing, sports do in fact further what may broadly be called workmanship. So long as he has not succeeded in persuading himself or others that this is their effect the thoughtful apologist for sports will not rest content; and commonly, it is to be admitted, he does not rest content. His discontent with his own vindication of the practices in question is ordinarily shown by his ​truculent tone and by the eagerness with which he heaps up asseverations in support of his position.
But why are apologies needed? If there prevails a body of popular sentiment in favour of sports, why is not that fact a sufficient legitimation? The protracted discipline of prowess to which the race has been subjected under the predatory and quasi-peaceable culture has transmitted to the men of to-day a temperament that finds gratification in these expressions of ferocity and cunning. So, why not accept these sports as legitimate expressions of a normal and wholesome human nature? What other norm is there that is to be lived up to than that given in the aggregate range of propensities that express themselves in the sentiments of this generation, including the hereditary strain of prowess? The ulterior norm to which appeal is taken is the instinct of workmanship, which is an instinct more fundamental, of more ancient prescription, than the propensity to predatory emulation. The latter is but a special development of the instinct of workmanship, a variant, relatively late and ephemeral in spite of its great absolute antiquity. The emulative predatory impulse—or the instinct of sportsmanship, as it might well be called—is essentially unstable in comparison with the primordial instinct of workmanship out of which it has been developed and differentiated. Tested by this ulterior norm of life, predatory emulation, and therefore the life of sport, falls short.
The manner and the measure in which the institution of a leisure class conduces to the conservation of sports and invidious exploit can of course not be succinctly ​stated. From the evidence already recited it appears that, in sentiment and inclinations, the leisure class is more favourable to a warlike attitude and animus than the industrial classes. Something similar seems to be true as regards sports. But it is chiefly in its indirect effects, through the canons of decorous living, that the institution has its influence on the prevalent sentiment with respect to the sporting life. This indirect effect goes almost unequivocally in the direction of furthering a survival of the predatory temperament and habits; and this is true even with respect to those variants of the sporting life which the higher leisure-class code of proprieties proscribes; as, e. g., prize fighting, cock fighting, and other like vulgar expressions of the sporting temper. Whatever the latest authenticated schedule of detail proprieties may say, the accredited canons of decency sanctioned by the institution say without equivocation that emulation and waste are good and their opposites are disreputable. In the crepuscular light of the social nether spaces the details of the code are not apprehended with all the facility that might be desired, and these broad underlying canons of decency are therefore applied somewhat unreflectingly, with little question as to the scope of their competence or the exceptions that have been sanctioned in detail.
Addiction to athletic sports, not only in the way of direct participation, but also in the way of sentiment and moral support is, in a more or less pronounced degree, a characteristic of the leisure class; and it is a trait which that class shares with the lower-class delinquents, and with such atavistic elements through-​out the body of the community as are endowed with a dominant predaceous trend. Few individuals among the populations of Western civilised countries are so far devoid of the predaceous instinct as to find no diversion in contemplating athletic sports and games, but with the common run of individuals among the industrial classes the inclination to sports does not assert itself to the extent of constituting what may fairly be called a sporting habit. With these classes sports are an occasional diversion rather than a serious feature of life. This common body of the people can therefore not be said to cultivate the sporting propensity. Although it is not obsolete in the average of them, or even in any appreciable number of individuals, yet the predilection for sports in the commonplace industrial classes is of the nature of a reminiscence, more or less diverting as an occasional interest, rather than a vital and permanent interest that counts as a dominant factor in shaping the organic complex of habits of thought into which it enters.
As it manifests itself in the sporting life of to-day, this propensity may not appear to be an economic factor of grave consequence. Taken simply by itself it does not count for a great deal in its direct effects on the industrial efficiency or the consumption of any given individual; but the prevalence and the growth of the type of human nature of which this propensity is a characteristic feature is a matter of some consequence. It affects the economic life of the collectivity both as regards the rate of economic development and as regards the character of the results attained by the devel-​opment. For better or worse, the fact that the popular habits of thought are in any degree dominated by this type of character can not but greatly affect the scope, direction, standards, and ideals of the collective economic life, as well as the degree of adjustment of the collective life to the environment.
Something to a like effect is to be said of other traits that go to make up the barbarian character. For the purposes of economic theory, these further barbarian traits may be taken as concomitant variations of that predaceous temper of which prowess is an expression. In great measure they are not primarily of an economic character, nor do they have much direct economic bearing. They serve to indicate the stage of economic evolution to which the individual possessed of them is adapted. They are of importance, therefore, as extraneous tests of the degree of adaptation of the character in which they are comprised to the economic exigencies of to-day; but they are also to some extent important as being aptitudes which themselves go to increase or diminish the economic serviceability of the individual.
As it finds expression in the life of the barbarian, prowess manifests itself in two main directions,—force and fraud. In varying degrees these two forms of expression are similarly present in modern warfare, in the pecuniary occupations, and in sports and games. Both lines of aptitudes are cultivated and strengthened by the life of sport as well as by the more serious forms of emulative life. Strategy or cunning is an element invariably present in games, as also in warlike pursuits and in the chase. In all of these employments strategy ​tends to develop into finesse, and chicane. Chicane, falsehood, brow-beating, hold a well-secured place in the method of procedure of any athletic contest and in games generally. The habitual employment of an umpire, and the minute technical regulations governing the limits and details of permissible fraud and strategic advantage, sufficiently attest the fact that fraudulent practices and attempts to overreach one's opponents are not adventitious features of the game. In the nature of the case habituation to sports should conduce to a fuller development of the aptitude for fraud; and the prevalence in the community of that predatory temperament which inclines men to sports connotes a prevalence of sharp practice and callous disregard of the interests of others, individually and collectively. Resort to fraud, in any guise and under any legitimation of law or custom, is an expression of a narrowly self-regarding habit of mind. It is needless to dwell at any length on the economic value of this feature of the sporting character.
In this connection it is to be noted that the most obvious characteristic of the physiognomy affected by athletic and other sporting men is that of an extreme astuteness. The gifts and exploits of Ulysses are scarcely second to those of Achilles, either in their substantial furtherance of the game or in the éclat which they give the astute sporting man among his associates. The pantomime of astuteness is commonly the first step in that assimilation to the professional sporting man which a youth undergoes after matriculation in any reputable school, of the secondary or the ​higher education, as the case may be. And the physiognomy of astuteness, as a decorative feature, never ceases to receive the thoughtful attention of men whose serious interest lies in athletic games, races, or other contests of a similar emulative nature. As a further indication of their spiritual kinship, it may be pointed out that the members of the lower delinquent class usually show this physiognomy of astuteness in a marked degree, and that they very commonly show the same histrionic exaggeration of it that is often seen in the young candidate for athletic honours. This, by the way, is the most legible mark of what is vulgarly called "toughness" in youthful aspirants for a bad name.
The astute man, it may be remarked, is of no economic value to the community—unless it be for the purpose of sharp practice in dealings with other communities. His functioning is not a furtherance of the generic life process. At its best, in its direct economic bearing, it is a conversion of the economic substance of the collectivity to a growth alien to the collective life process—very much after the analogy of what in medicine would be called a benign tumor, with some tendency to transgress the uncertain line that divides the benign from the malign growths.
The two barbarian traits, ferocity and astuteness, go to make up the predaceous temper or spiritual attitude. They are the expressions of a narrowly self-regarding habit of mind. Both are highly serviceable for individual expediency in a life looking to invidious success. Both also have a high æsthetic value. Both are fostered by the pecuniary culture. But both alike are of no use for the purposes of the collective life.