I took a step back fifty years or so to add this text to my economics list, given that it shows up on so many lists of classic econ works. Veblen wrote at the height of the Gilded Age—and also at a time when evolutionary theory was making its way into social theory as well. The influence of evolutionary thought is all over this work, and in a way I think it rather harms much of Veblen's theory, which seems very focused on materialism, even though there are aspects of the theory that potentially enlightening.
The gist of the argument is that power and prestige is assigned within communities by the ability one has to live a leisurely life. This leisure is largely shown through one's ability to consume time and money conspicuously—indeed, wastefully. Only the lower classes, the less powerful, have to use their time and money to meet their basic needs. So far so good, but I have difficulty with who Veblen puts into this leisure class category, which is essentially anything having to do with government work or religion. In his view, it seems that unless you're actually making things or growing things, you are conspicuously consuming in terms of the work that you are doing. There is no value to helping to keep society on a moral keel. I guess in Veblen's view, such would take care of itself.
Chapter 1 begins with primitive humanity. Primitive society is more peaceful because people have no time to fight (right here, already, Veblen throws me—people fight over resources all the time; it's not like the poor are immune from such). As one moves toward barbarism, which is a step up from primitive life, one introduces social classes. The higher leisure class is made up of warriors, priests, government, and sport, and it is based around the idea of doing exploits, which give you esteem and power. Intellectual work also places one into this leisure class.
In chapter 2, Veblen notes how the importance of exploits is replaced by an importance in property ownership, as a society advances. Slaves and women are the first property, along with land and eventually goods. The more you own, the more respect you have. Interestingly, Veblen notes, this is why no amount of property is ever enough. I find this latter idea to make some sense. Even contemporary studies show that people tend to be satisfied with less as long as they have more than others around them. Since there is always someone with more somewhere, even the very rich compete to acquire more and stay on top.
The leisure class, that is, the upper class, chiefly engages in nonproductive activity, which can include studies of the occult, dead languages, and grammar, and upholding good manners. As one advances in class, conspicuous consumption is abedded by moving not only one's self into the nonproductivity but also one's spouse and even one's servants (becoming butlers, and so on).
Also as society advances, leisure time is replaced by consumption of goods, especially goods with less use and more expense (think, in modern parlance, brand-name goods). Even lower classes can get in on this action in an attempt to prove a higher status.
In chapter 5, Veblen discusses how hard people will work to remain in a higher class. It is harder, psychologically, to move down classes than up. Because everyone is trying to be like the higher classes, eventually upper-class standards move down into the lower—thus, manners and the like get transferred downward. Veblen especially criticizes scholars, who although usually poor like the lower classes, put on airs to attempt to fit in with the upper class.
Conspicuous consumption goes to the heart of such attempts. One will buy stuff to make one's self seem sophisticated—often stuff that is actually less useful than another option. Thus, handmade stuff is preferred to machine made. We like special editions of books rather than books that are just as good (in terms of info inside and quality of the production) but less expensive.
In chapter 7, Veblen looks at dress in light of this and at the way fashions change just so that we'll seem up to date and sophisticated.
In chapter 8, Veblen returns to evolution, arguing that the leisure class is actually more conservative. Because it does not depend on the society at large, it can be aloof to changes going on and thus doesn't evolve with society. (This seems somewhat counter to the chapters previously, as consumption would suggest actually sticking with trends. I think Veblen is more focused on political and environmental trends here, however. But one has to wonder where the political trends come from? Do they not derive from laborers/producers, who supposedly don't have time to think or to do anything but work?)
This argument sets up chapter 9, where Veblen notes that there are basically two kinds of people: peaceful primitives and barbaric predatory. The leisure class is largely the latter. It is selfish and indvidualistic, while the primitive is community oriented. I'm getting a kind of communist anarchist vibe from this argument, which again I think just misunderstand human nature.
Chapter 10 discusses sports as a leisure activity that shows off exploits while doing nothing of actualy consequence.
Chapter 11 focuses on gambling, which Veblen sees as more conspicuous consumption. The issue I have here, however, is that this is not an activity confined to the upper class. Indeed, the poor often have more reason to gamble, which again goes against his argument. Veblen then notes that those involved in sports and gambling also tend to be more religious, which again I take issue with. He halfway had me through the first seven chapters of the book, but as his argument continues on, the more absurd it seems.
Chapter 12 discusses religion as conspicuous consumption, as it renders no material product. Instead, it uses up resources for valueless items: church buildings, special clothes, and so on. In the mechanical age, the middle classes fall away (especially men), as it is a waste of time. The poor stick to it because they lack resources to change in response to modern circumstances. Meanwhile, the richest take on religion as a means of showing off their wealth—religion becomes bound up in spectacle (as in ancient Rome, I suppose: I sponsor some grand thing and put my name on it). But again, these ideas seem contradictory. If the higher classes are what everyone is aiming for, why would the middle class give up religion while the upper class continues in it? Wouldn't everyone be aspiring to be like the rich, as Veblen earlier argued?
In chapter 13, Veblen discusses the counterforces to the leisure class. As some grow tired of conspicuous consumption, they aim for a more substantive life, one that involves actually producing things. Women especially grow tired of being simply a conduit through which men show off their wealth.
Finally, chapter 14 ends the book with a discussion of how higher education is a form of conspicuous consumption, as it produces nothing but knowledge for knowledge sake. Veblen is especially critical of humanities. Science, based in the practical arts, has invaded this realm, bringing the laborng class into the colleges. Science advances society and moves away from the social order established among the leisure class, while humanities is inherently selfish because it produces nothing of value.
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