HISTORIAS Manuel Espejo
The Theory of the Leisure Class
In 1899, the economist and sociologist Thorstein Veblen penned a renowned book titled The Theory of the Leisure Class. His central premise revolved around the enduring issue of wealth inequality within society, a problem not confined to any one era but rather found throughout history. While Veblen delved into historical precedents to bolster his arguments, the crux of his discourse primarily revolved around the industrial society of the late 19th century. Remarkably, despite the passage of time, Veblen's conclusions remain strikingly relevant in contemporary society.
At its core, Veblen's work posits that affluence demands a tangible showcase. Wealth, in anonymity, loses its meaning. It holds more value as a distinctive marker of the privileged than as a mere state of being rich. The affluent must exhibit their prowess in wastefulness through acts of conspicuous consumption and leisure.
So, what do these terms signify? Simply put, they entail consumption and leisure activities that lie beyond the reach of the working or non-leisure classes. The content of these pursuits, or the goods and services procured through them, is essentially inconsequential. It can span a wide spectrum of extravagances. The key criterion is that these activities, goods, or services must remain accessible only to a select minority.
For the wealthy, these idle pursuits or markers of opulence might encompass extravagant trips, luxury cars, exclusive services, gourmet dining, high-end fashion, refined language, prestigious education, gambling, sports, and more. The common thread binding all these pursuits together is the exorbitant cost associated with them.
Consider, for instance, a dining table for the wealthiest. Its legs cannot be simple and straight; instead, they should be intricately twisted, requiring more manual labor and consequently raising its price. The language spoken by this class must markedly differ from that of the working class, featuring distinct nuances and accents unmistakably setting it apart from those who did not attend elite educational institutions. The overarching goal is to overtly and ostentatiously signify the superiority of the leisure class. This is what money is wielded for.
It's crucial to note that this emphasis on ostentation does not imply that life in the super-rich echelons is invariably happier. Often, the attire donned by gentlemen is uncomfortable, and maintaining a veneer of sophistication in language and manners can prove onerous. Nevertheless, this is the necessary toll exacted to preserve the chasm between the leisure class and those whose livelihoods depend on labour.
The wealthy leisure class propels a conspicuous spending spree that incites envy across the social spectrum and sparks emulation efforts. What is considered expensive and customary among the leisure class morphs into the prevailing societal standard of beauty. Thus, superfluous adornments, extravagance, eccentricity, grandiosity, originality, uniqueness, exclusivity, and more ascend to prominence.
Such ideologies have historically led idle classes, like those in ancient China, to deform girls' feet to ensure they could never engage in productive work.
In sum, Veblen's reflections lead us to conclude that wealth, in and of itself, does not equate to societal good. Wealth is a relative concept. According to the ideology of the leisure class, the paramount goal is not to be wealthy per se but to outshine one's peers in riches. This economic sociology, as expounded by Veblen, remains pertinent in our modern era. Little has changed in our society when it comes to conspicuous consumption.
To build a more egalitarian society, the foremost objective should be to demonstrate that not everything consumed by the wealthy is inherently superior, merely by virtue of being more expensive. Not everything that the affluent enjoy is necessarily more comfortable or essential. If the so-called leisure class aims to foster envy, those who do not belong to this minority must embark on a journey to eradicate such sentiments.