Uncertainty about salvation, according to Weber, had the psychological effect of producing a single-minded search for certainty. Another reason for Weber's decision was that Troeltsch's work already achieved what he desired in that area, which is laying groundwork for comparative analysis of religion and society.
Yet Weber, despite his own protests, wrote as though he believed that traditional capitalism would never have turned into modern capitalism except for the Protestant ethic— implying causality of sorts.
Even in America, capitalist New England was cancelled out by the South, which Samuelsson claims also shared a Puritan outlook. Viner points out that until well into the eighteenth century, Scotland was a desperately poor country. Instead they were strongly rational and methodical in everything they did, whether it was religious tasks or political and economic tasks.
Why, it was asked, did this new type of modern dynamic capitalism only emerge in the West and not, say, in China or India?
This represents the stunning triumph of secularization in Western Europe—the simultaneous decline of both Protestantism and its unique work ethic.
Robertson points out that capitalism began to flourish not in Britain, but in 14th century Italy, a decidedly different epoch. The view that traditional capitalism could have existed first, but that Calvinism in some meaningful sense created modern capitalism, depends on too fine a distinction according to critics such as Samuelsson.
A person living according to this world view was more likely to accumulate money. Given that Puritan congregations were composed of businessmen and their families who allied with Puritan churches because both wished for less royal control of societythe preachers could hardly condemn capitalism.
In his remarkably prescient 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. Thus upright living, which could not earn salvation, returned as evidence of salvation.
Each is equally possible, but each if it does not serve as the preparation, but as the conclusion of an investigation, accomplishes equally little in the interest of historical truth.
This attitude is well-noted in certain classes which have endured religious education, especially of a Pietist background. Life was to be controlled the better to serve God.
Berger and David Martin have interpreted the Protestant revolution in Latin America as implicit support of basic elements of Weber's thesis. That free labor would voluntarily submit to the systematic discipline of work under capitalism required an internalized value system unlike any seen before Most of the other criticisms of Weber rest on his assertion that modern capitalism could not have flourished in Europe without an ethic or spirit which had its roots in ascetic Protestantism.
In short, the Protestant ethic ordered life according to its own logic, but also according to the needs of modern capitalism as understood by Weber. For Grossman this legislation, the outlawing of idleness and the poorhouses they instituted physically forced people from serfdom into wage-labor.
Weber argued that Reformed i. Such emphasis on a calling was but a small step from a full-fledged capitalistic spirit.Protestant ethic, in sociological theory, the value attached to hard work, thrift, and efficiency in one’s worldly calling, which, especially in the Calvinist view, were deemed signs of an individual’s election, or eternal salvation.
Protestant ethic, in sociological theory, the value attached to hard work, thrift, and efficiency in one’s worldly calling, which, especially in the Calvinist view, were deemed signs of.
The Protestant Ethic Thesis. Donald Frey, Wake Forest University.
German sociologist Max Weber ( ) developed the Protestant-ethic thesis in two journal articles published in The English translation appeared in book form as The Protestant Ethic and the Spirit of Capitalism in Weber argued that Reformed (i.e., Calvinist).
It also includes five major scholarly essays on Weber and The Protestant Ethic and the Spirit of Capitalism by Ola Agevall, Richard F. Hamilton, Gudmund Hernes, Peter Breiner, and Richard Swedberg. Main arguments The protestant work ethic and the spirit of capitalism Protestants deploy "inner-wordly asceticism" & practised self-denial within society, instead of isolation in monasteries, just as much discipline required.
It is not in dispute that a methodological lifestyle is conducive to the accumulation of wealth. What is at issue concerning Weber's Protestant Ethic thesis is the impetus for such a lifestyle.
Weber's misinterpretation of Franklin does not in itself invalidate his methodol ogy or his Protestant Ethic thesis.Download