This interest in work differentiates the workman from the criminal on the one hand, and from the captain of industry on the other. Since work must be done in order to the continued life of the community, there results a qualified selection favouring the spiritual aptitude for work, within a certain range of occupations. This much, however, is to be conceded, that even within the industrial occupations the selective elimination of the pecuniary traits is an uncertain process, and that there is consequently an appreciable survival of the barbarian temperament even within these occupations. On this account there is at present no broad distinction in this respect between the leisure-class character and the character of the common run of the population.
The whole question as to a class distinction in respect of spiritual make-up is also obscured by the presence, in all classes of society, of acquired habits of life that closely simulate inherited traits and at the same time act to develop in the entire body of the population the traits which they simulate. These acquired habits, or assumed traits of character, are most commonly of an aristocratic cast. The prescriptive position of the leisure class as the exemplar of reputability has imposed many features of the leisure-class theory of life upon the lower classes; with the result that there goes on, always and throughout society, a more or less persistent cultivation of these aristocratic traits. On this ground also these traits have a better chance of survival among the body of the people than would be the case if it were not for the precept
