Page:The Theory of the Leisure Class.pdf/301

habits of thought which makes up the character of any individual is in some sense an organic whole. A marked variation in a given direction at any one point carries with it, as its correlative, a concomitant variation in the habitual expression of life in other directions or other groups of activities. These various habits of thought, or habitual expressions of life, are all phases of the single life sequence of the individual; therefore a habit formed in response to a given stimulus will necessarily affect the character of the response made to other stimuli. A modification of human nature at any one point is a modification of human nature as a whole. On this ground, and perhaps to a still greater extent on obscurer grounds that can not be discussed here, there are these concomitant variations as between the different traits of human nature. So, for instance, barbarian peoples with a well-developed predatory scheme of life are commonly also possessed of a strong prevailing animistic habit, a well-formed anthropomorphic cult, and a lively sense of status. On the other hand, anthropomorphism and the realising sense of an animistic propensity in material things are less obtrusively present in the life of the peoples at the cultural stages which precede and which follow the barbarian culture. The sense of status is also feebler, on the whole, in peaceable communities. It is to be remarked that a lively, but slightly specialised, animistic belief is to be found in most if not all peoples living in the ante-predatory, savage stage of culture. The primitive savage takes his animism less seriously than the barbarian or the degenerate savage. With him it eventuates in fantastic