Amongthesealienmotiveswhichaffectthedevoutschemeinitslatergrowth，maybementionedthemotivesofcharityandofsocialgood-fellowship，orconviviality；or，inmoregeneralterms，thevariousexpressionsofthesenseofhumansolidarityandsympathy。Itmaybeaddedthattheseextraneoususesoftheecclesiasticalstructurecontributemateriallytoitssurvivalinnameandformevenamongpeoplewhomaybereadytogiveupthesubstanceofit。Astillmorecharacteristicandmorepervasivealienelementinthemotiveswhichhavegonetoformallyupholdtheschemeofdevoutlifeisthatnon-reverentsenseofaestheticcongruitywiththeenvironment，whichisleftasaresidueofthelatter-dayactofworshipaftereliminationofitsanthropomorphiccontent。Thishasdonegoodserviceforthemaintenanceofthesacerdotalinstitutionthroughblendingwiththemotiveofsubservience。Thissenseofimpulseofaestheticcongruityisnotprimarilyofaneconomiccharacter，butithasaconsiderableindirecteffectinshapingthehabitofmindoftheindividualforeconomicpurposesinthelaterstagesofindustrialdevelopment；itsmostperceptibleeffectinthisregardgoesinthedirectionofmitigatingthesomewhatpronouncedself-regardingbiasthathasbeentransmittedbytraditionfromtheearlier，morecompetentphasesoftheregimeofstatus。Theeconomicbearingofthisimpulseisthereforeseentotransversethatofthedevoutattitude；theformergoestoqualify，ifnoteliminate，theself-regardingbias，throughsublationoftheantithesisorantagonismofselfandnot-self；

　　whilethelatter，beingandexpressionofthesenseofpersonalsubservienceandmastery，goestoaccentuatethisantithesisandtoinsistuponthedivergencebetweentheself-regardinginterestandtheinterestsofthegenericallyhumanlifeprocess。

　　Thisnon-invidiousresidueofthereligiouslife——thesenseofcommunionwiththeenvironment，orwiththegenericlifeprocess——aswellastheimpulseofcharityorofsociability，actinapervasivewaytoshapemen’shabitsofthoughtfortheeconomicpurpose。Buttheactionofallthisclassofproclivitiesissomewhatvague，andtheireffectsaredifficulttotraceindetail。Somuchseemsclear，however，asthattheactionofthisentireclassofmotivesoraptitudestendsinadirectioncontrarytotheunderlyingprinciplesoftheinstitutionoftheleisureclassasalreadyformulated。Thebasisofthatinstitution，aswellasoftheanthropomorphiccultsassociatedwithitintheculturaldevelopment，isthehabitofinvidiouscomparison；andthishabitisincongruouswiththeexerciseoftheaptitudesnowinquestion。Thesubstantialcanonsoftheleisure-classschemeoflifeareaconspicuouswasteoftimeandsubstanceandawithdrawalfromtheindustrialprocess；

　　whiletheparticularaptitudeshereinquestionassertthemselves，ontheeconomicside，inadeprecationofwasteandofafutilemanneroflife，andinanimpulsetoparticipationinoridentificationwiththelifeprocess，whetheritbeontheeconomicsideorinanyotherofitsphasesoraspects。

　　Itisplainthattheseaptitudesandhabitsoflifetowhichtheygiverisewherecircumstancesfavortheirexpression，orwheretheyassertthemselvesinadominantway，runcountertotheleisure-classschemeoflife；butitisnotclearthatlifeundertheleisure-classscheme，asseeninthelaterstagesofitsdevelopment，tendsconsistentlytotherepressionoftheseaptitudesortoexemptionfromthehabitsofthoughtinwhichtheyexpressthemselves。Thepositivedisciplineoftheleisure猚lassschemeoflifegoesprettymuchalltheotherway。

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