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Max Weber's The Protestant Ethic and the Spirit of Capitalism is a study of the relationship between the ethics of ascetic Protestantism and the emergence of the.
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Guide to the Classics: Michel de Montaigne’s Essay

Indeed, Franklin claims that God revealed the usefulness of virtue to him. The Reformation profoundly affected the view of work, dignifying even the most mundane professions as adding to the common good and thus blessed by God, as much as any "sacred" calling German: Ruf. A common illustration is that of a cobbler, hunched over his work, who devotes his entire effort to the praise of God.


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To emphasize the work ethic in Protestantism relative to Catholics, he notes a common problem that industrialists face when employing precapitalist laborers: Agricultural entrepreneurs will try to encourage time spent harvesting by offering a higher wage, with the expectation that laborers will see time spent working as more valuable and so engage it longer. However, in precapitalist societies this often results in laborers spending less time harvesting. Laborers judge that they can earn the same, while spending less time working and having more leisure.

He also notes that societies having more Protestants are those that have a more developed capitalist economy.

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It is particularly advantageous in technical occupations for workers to be extremely devoted to their craft. To view the craft as an end in itself, or as a "calling" would serve this need well. This attitude is well-noted in certain classes which have endured religious education, especially of a Pietist background. Weber points out that such a spirit is not limited to Western culture if one considers it as the attitude of individuals , but that such individuals — heroic entrepreneurs, as he calls them — could not by themselves establish a new economic order capitalism.

The problem with work - Kathi Weeks

In order that a manner of life well adapted to the peculiarities of the capitalism… could come to dominate others, it had to originate somewhere, and not in isolated individuals alone, but as a way of life common to the whole groups of man. After defining the "spirit of capitalism," Weber argues that there are many reasons to find its origins in the religious ideas of the Reformation. Weber shows that certain branches of Protestantism had supported worldly activities dedicated to economic gain, seeing them as endowed with moral and spiritual significance.

This recognition was not a goal in itself; rather they were a byproduct of other doctrines of faith that encouraged planning, hard work and self-denial in the pursuit of worldly riches. Weber traced the origins of the Protestant ethic to the Reformation , though he acknowledged some respect for secular everyday labor as early as the Middle Ages. However, the Reformation had effectively removed such assurances. From a psychological viewpoint, the average person had difficulty adjusting to this new worldview, and only the most devout believers or "religious geniuses" within Protestantism, such as Martin Luther , were able to make this adjustment, according to Weber.

In the absence of such assurances from religious authority, Weber argued that Protestants began to look for other "signs" that they were saved.

Max Weber & Modernity: Crash Course Sociology #9

Calvin and his followers taught a doctrine of double predestination , in which from the beginning God chose some people for salvation and others for damnation. The inability to influence one's own salvation presented a very difficult problem for Calvin's followers. It became an absolute duty to believe that one was chosen for salvation, and to dispel any doubt about that: lack of self-confidence was evidence of insufficient faith and a sign of damnation.

So, self-confidence took the place of priestly assurance of God's grace.

The Protestant Ethic and the Spirit of Capitalism (SparkNotes Philosophy Guide)

Worldly success became one measure of that self-confidence. Luther made an early endorsement of Europe's emerging divisions. Weber identifies the applicability of Luther's conclusions, noting that a "vocation" from God was no longer limited to the clergy or church, but applied to any occupation or trade. Weber had always detested Lutheranism for the servility it inspired toward the bureaucratic state. When he discussed it in the Protestant Ethic , he used Lutheranism as the chief example of the unio mystica that contrasted sharply with the ascetic posture.

Later he would associate "Luther, the symbolic exponent of bureaucratic despotism , with the ascetic hostility to Eros — an example of Weber's sporadic tendency to link together bureaucratic and ascetic modes of life and to oppose both from mystical and aristocratic perspectives. However, Weber saw the fulfillment of the Protestant ethic not in Lutheranism , which was too concerned with the reception of divine spirit in the soul, but in Calvinistic forms of Christianity. The manner in which this dilemma was resolved, Weber argued, was the investment of this money, which gave an extreme boost to nascent capitalism.

By the time Weber wrote his essay, he believed that the religious underpinnings of the Protestant ethic had largely gone from society. He cited the writings of Benjamin Franklin , which emphasized frugality, hard work and thrift, but were mostly free of spiritual content. Weber also attributed the success of mass production partly to the Protestant ethic. Only after expensive luxuries were disdained could individuals accept the uniform products, such as clothes and furniture, that industrialization offered. In his conclusion to the book, Weber lamented that the loss of religious underpinning to capitalism's spirit has led to a kind of involuntary servitude to mechanized industry.

The Puritan wanted to work in calling; we are forced to do so. For when asceticism was carried out of monastic cells into everyday life, and began to dominate worldly morality, it did its part in building the tremendous cosmos of the modern economic order. This order is now bound to the technical and economic conditions of machine production which today determine the lives of all the individuals who are born into this mechanism, not only those directly concerned with economic acquisition, with irresistible force.

Perhaps it will so determine them until the last ton of fossilized coal is burnt. Page , Scribner's edition. Weber maintained that while Puritan religious ideas had significantly impacted the development of economic system in Europe and United States, there were other factors in play, as well.

Sociological Theories of Religion

They included a closer relationship between mathematics and observation , the enhanced value of scholarship, rational systematization of government administration, and an increase in entrepreneurship ventures. In the end, the study of Protestant ethic, according to Weber, investigated a part of the detachment from magic , that disenchantment of the world that could be seen as a unique characteristic of Western culture. Rating details. All Languages.

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