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 more specifically, these forces take the form of pecuniary pressure. Such a readjustment as is here contemplated is substantially a change in men's views as to what is good and right, and the means through which a change is wrought in men's apprehension of what is good and right is in large part the pressure of pecuniary exigencies.

Any change in men's views as to what is good and right in human life makes its way but tardily at the best. Especially is this true of any change in the direction of what is called progress; that is to say, in the direction of divergence from the archaic position - from the position which may be accounted the point of departure at any step in the social evolution of the community. Retrogression, reapproach to a standpoint to which the race has been long habituated in the past, is easier. This is especially true in case the development away from this past standpoint has not been due chiefly to a substitution of an ethnic type whose temperament is alien to the earlier standpoint.

The cultural stage which lies immediately back of the present in the life history of Western civilisation is what has here been called the quasi-peaceable stage. At this quasi-peaceable stage the law of status is the dominant feature in the scheme of life. There is no need of pointing out how prone the men of to-day are to revert to the spiritual attitude of mastery and of personal subservience which characterises that stage. It may rather be said to be held in an uncertain abeyance by the economic exigencies of to-day, than to have been definitively supplanted by a habit of mind that is