The substantial canons of the leisure-class scheme of life are a conspicuous waste of time and substance and a withdrawal from the industrial process; while the particular aptitudes here in question assert themselves, on the economic side, in a deprecation of waste and of a futile manner of life, and in an impulse to participation in or identification with the life process, whether it be on the economic side or in any other of its phases or aspects.
It is plain that these aptitudes and habits of life to which they give rise where circumstances favor their expression, or where they assert themselves in a dominant way, run counter to the leisure-class scheme of life; but it is not clear that life under the leisure-class scheme, as seen in the later stages of its development, tends consistently to the repression of these aptitudes or to exemption from the habits of thought in which they express themselves.

The positive discipline of the leisure-class scheme of life goes pretty much all the other way.

In its positive discipline, by prescription and by selective elimination, the leisure-class scheme favors the all-pervading and all-dominating primacy of the canons of waste and invidious comparison at every conjuncture of life.

But in its negative effects the tendency of the leisure-class discipline is not so unequivocally true to the fundamental canons of the scheme.

In its regulation of human activity for the purpose of pecuniary decency the leisure-class canon insists on withdrawal from the industrial process.