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 the facility of life in these classes comes gradually to be an ostensible motive only, and the vulgarly effective work of the organisation tends to obsolescence.

What is true of the efficiency of organisations for non-invidious work in this respect is true also as regards the work of individuals proceeding on the same motives; though it perhaps holds true with more qualification for individuals than for organised enterprises. The habit of gauging merit by the leisure-class canons of wasteful expenditure and unfamiliarity with vulgar life, whether on the side of production or of consumption, is necessarily strong in the individuals who aspire to do some work of public utility. And if the individual should forget his station and turn his efforts to vulgar effectiveness, the common sense of the community—the sense of pecuniary decency—would presently reject his work and set him right. An example of this is seen in the administration of bequests made by public-spirited men for the single purpose (at least ostensibly) of furthering the facility of human life in some particular respect. The objects for which bequests of this class are most frequently made at present are schools, libraries, hospitals, and asylums for the infirm or unfortunate. The avowed purpose of the donor in these cases is the amelioration of human life in the particular respect which is named in the bequest; but it will be found an invariable rule that in the execution of the work not a little of other motives, frequently incompatible with the initial motive, is present and determines the particular disposition eventually made of a good share of the means which have been set apart by the