The Protestant Ethic and the Spirit of Capitalism

The Protestant Ethic and the Spirit of Capitalism is a work of Max Weber, which first appeared in the form of a two-part essay in November 1904 and the spring of 1905 in the Archives of Social Science and Social Policy, Vol XX and XXI, and which was published in 1920 in a revised version. It ranks next to Weber's font business and society to its internationally important contributions to sociology and is a basic work of the sociology of religion. Is a close relationship between the Protestant ethic and the beginning of industrialization and capitalism in Western Europe after this work. The compatibility ( " Elective Affinities " ) of ethics or religious belief of the Protestants, especially Calvinists, and the capitalist principle of accumulation of capital and reinvestment of profits were an ideal background for industrialization.

Before Weber began with the Protestant Ethic, " the recurring motif, the question of the causes, manifestations and effects of capitalism, its revolutionary force Max Weber explored in all previously treated working under ever new aspects. " Was Dirk Kaesler makes the case that in particular

• Werner Sombart, in his two-volume work "The Modern Capitalism" (1902 ) and of the effects of Calvinism and Quakerism on the development of capitalism
• One for years ongoing German debate about the relationship between religious and economic developments

Max Weber is excited to have his work. The starting point was " an empirical study of his pupil Martin Offenbacher. " Luc Boltanski and Ève Chiapello believe that " the term spirit of capitalism for the first time by W. Sombart in the first edition of his Modern Capitalism" had been introduced.

Weber wrote the Protestant Ethic and after his trip to the United States. He received this invitation from Hugo Münsterberg and traveled from August to December 1904, his wife and Ernst Troeltsch, among others, to a scientific world Congress for the World Exhibition in St. Louis. The impressions he here "won, included in particular the Protestant sects, the organization of political " machinery "which bureaucratization in the United States, the Presidency and the American political structure at all. "

Introduction

" The Protestant Ethic and the Spirit of Capitalism " in part to a lecture Weber in 1897 (cf. Vol 2, p 150). Weber raises the question of why modern culture had arisen just in the West and, for example, not (also) have developed in China or India, so in the Orient, or why she had not occurred earlier in Western Europe. He attributes this to a " specific kind of occidental rationalism culture" (vol. 1, p 20). His goal is therefore to identify the particular nature of occidental rationalism and especially its modern variant and to explain their first Hung.

Especially important to him is the question of the condition of the emergence of an economic ethos: the ethos of an economic system, by certain religious beliefs. He pursues this question using the example of the relationships of modern economic ethos with the rational ethics of ascetic Protestantism (Vol. 1, p 21). He claims that the character of capital holdings and entrepreneurship is predominantly Protestant, and stated that Protestants a more technical, Catholics rather have a humanistic education, as well as a strikingly " lower participation of Catholics in the modern working life in Germany " (Vol. 1, S. 32). He intends to present a comprehensive analysis of culture, but represent the development of the " humanity ", which was created by the coming together of certain religious and economic conditions.

At the same time, among other things, two other scientists dealing with adjacent topics. Ernst Troeltsch dealt with the history of Protestantism and asks for " task and knowledge goals [n ] in the representation of the religious element of Protestantism and its position on the cultural and historical environment contexts " (vol. 2, p 192). Werner Sombart will describe how the spirit of his time has become, since its representative carrier, as he determines the bourgeoisie - not only in the spiritual, but also in their social relations.

All three authors influence each other in content and in the methodological approach.

Weber's question in particular

The task that Max Weber turned for his essay, he describes as follows:

Since this is a very complex historical phenomenon in this task, he seeks " an ideal - typical concept, a thought-structure, ... which approximate the actual average content of the Historical in very different degrees. " (Vol. 2, p 304) Weber doing so,

The study is not complete, according to Weber (Vol. 2, note 39, p 186 ) and at least needs to be supplemented by the following ( see Vol 1, p 189 and Vol 2, p 322):

• A much more sophisticated analysis of the effect Calvinist, Anabaptist and Pietist ethics on the lifestyle
• Detailed studies of the approaches similar developments in the Middle Ages and in ancient Christianity
• An investigation into the extent to which economic conditions fostered the ascetic Protestantism
• Discussion on the importance of ascetic Protestantism on the socio- political ethics, ie on communities from the family to the government
• Furthermore, an analysis of the influence of ascetic Protestantism on the development of philosophical and scientific empiricism.

The Protestant Ethic

The religious ideas of Luther and Calvin

According to Weber, The Protestant Ethic develops from two key ideas: one is Luther's Reformation, the other - from this unfolding under the influence of Calvin - the inner-worldly asceticism, a constitutive part of the " modern capitalist spirit ".

The assessment of profession is changing at Luther from the intuition that individuals can be saved in every class, so it's pointless to attach great importance to the nature of the profession, to the view that the profession is a question asked by God task. To probably fallen God, the fulfillment of worldly duties is under all circumstances the only way, and not a surpassing of worldly morality by monastic asceticism.

This transformation leads Weber returns, among other that the increased trading volume in Luther's day promotes the importance of vocational work. The thought of Luther, that the individual's life is predetermined and the individual has to submit to the will of God - the same time develops - often caused by working on the translation of the Bible. Concretely, this means

This allowed each profession is of equal worth before God - the spiritual as much as the secular professions.

This idea is still tied very traditionalist, and this leads Weber among others back to the Vorsehungsgedanken Luther. The economic ideas were still traditionalist at Luther. Luther vigorously claims against the charging of interest as it ever was against capitalist profits.

The development of orthodox Lutheranism was according to Weber only something negative:

Luther's intentions - the mere thought of professional work - are only problematic implications. Weber searches for " forms of Protestantism ", " for which a link to the practice of life is easier than to determine when Lutheranism with the religious starting point. " (Vol. 1, p 73) In the various faiths that have formed after Luther Weber sees the decisive historical support. In addition to these are Calvinism, Pietism, Methodism, and emerged from the various Anabaptist sects movements, notably the Quakers.

Weber does not believe that the Reformers ethical reform programs ( Vol. 1, p 75) as their central concern to see, but that they consider only the salvation of souls as the focal point of their lives. Furthermore, Weber does not see capitalism as a result of the Reformation, but it is only to be determined " whether and at what points certain elective affinities between certain forms of religious belief and professional ethics are recognizable. " (Vol. 1, p 77) The " Elective Affinities " Weber looks at Calvinism - on the other faiths he issue here is not one - in the methodical conduct of life and the professional approach. This is based largely in predestination - the doctrine of predestination.

This doctrine states that God determined by its decision some people to eternal life and others to eternal death. Grace is Luther from dropping, but can be recovered by penance again, on the other hand it is predetermined at Calvinism.

As is now experiencing the believer if he is elected or not, since it is in Calvinism yes no mercy choice? This uncertainty leads to a constant fear of the faithful. But as the faithful endure this constant fear?

In the pastoral practice crystallized " two interrelated types of pastoral advice forth " ( BD1, p 128), which are intended inter alia for the priest. For one, it is made the duty of the faithful to adhere to chosen. Otherwise, succumbs to the believers the devil who sows doubt. Here Weber sees education for themselves certain " saints" that he can still be seen in his time. Here Weber also noted the difference to Luther. A Lutheran would be a repentant sinner. On the other pastors advise the devotee to professional work as an excellent means to gain self-confidence, but actually the aim of reducing anxiety.

On the self-assurance need to be addressed in somewhat more detail here. Because in order to gain self- confidence can help a nobody - not a preacher, not a sacrament, not a church, not a god. The believer is to rely on themselves. He could entrust anyone, since it would then doubt again, and would thus fall into the devil. Be aware of people help and friendship. Even to the next friend deep suspicion is required. The Confession disappeared silently - the means for periodically abreaction of guilt violently excited consciousness. This reads Weber in devotional texts of the time. He concludes that the individuals are engaged in deep inner insulation alone with yourself.

The effect of this isolation and this fear leads to one to every imaginable self-abasement, to restless in others and systematic struggle with life.

To obtain certainty grace, good works are absolutely inappropriate, but they are indispensable as a sign of election. In other words, the believer can not buy happiness, but it can get rid of the anxiety about the salvation. Weber says that " God helps those who help themselves " (vol. 1, p 131). The believer is thus constantly self- control, and this is therefore a consistent method to shape the whole conduct of life.

The predestination of the Calvinists led to a secularization of worship, which was limited to the Church is not, but coupled with the " probation " of thought in daily life found expression (Vol. 1, pp. 111, note 4). With respect it is often spoken of the inner-worldly asceticism, which requires Economical and abstinence. Unlike other religions, the grace of God can not be obtained by transcendent acts ( praying, confession ), but is determined in advance. Predestination can not have a positive influence, but expresses itself in this life by success from.

The Spirit of Capitalism

Weber searches for constitutive ingredients that have made the "spirit of modern capitalism " to what it is today. For this purpose, he needs to clarify what he means first of all.

For him, this spirit is initially a historical concept, which is composed of its individual, the historical reality of extracted components ( 1, p 39, cf ideal type ). This term considered Weber only the aspects which are essential to the processing of this object. It may also just " a provisional illustration " of what is here meant by the "spirit of modern capitalism ," act (vol. 1, p 40). Capitalism, according to Weber the pursuit of profit, according to profitability - in continuous, rational working operation. But also: the condition of unlimited acquisition greed. So Weber understands the capitalist Wirtschaftsakt constitute use of exchange opportunities in formally peaceful manner (Vol. I, pp. 12/13). Three historical developments highlight for him growing up in milestones of capitalism:

In order to come closer to the "spirit of modern capitalism ," Weber compares statements Jakob Fugger and Benjamin Franklin to their respective understanding of business wisdom.

The cause of the busyness of bankers and Imperial Count Jakob Fugger, who led the largest banking house of early capitalism, Weber sees only commercial daring and a personal, morally indifferent inclination. As evidence, he leads a saying Fugger compared to a business friend who had invited him to sit down to rest, as he had yet earned enough now, " he [ Fugger ] would have much a different sense, wanted to win, because he could ... " (vol. 1, p 43)

The American naturalist and politician Franklin expressed, however, about this topic:

• " Remember that time is money; ...
• Remember that credit is money ...
• Remember that money from one generation vigorous and fertile nature is ...
• In addition to hard work and temperance nothing wears so much help to bring a young man in the world forward, as punctuality and justice in all its stores ...
• The blow of your hammer to hear your creditors by 5 clock in the morning or in the evening at 8 clock, puts him satisfied at six months; but he sees you at the pool table or hear your voice at the inn when you should be at work, so he leaves you in the morning to remind the payment, and calls his money before you have it available ...
• ... Keep an accurate invoice for your expenses and your income ...
• Who 5 shillings "loses", not only the sum, but everything loses when used in the commercial could have been earned, -. , What if a young man reached a higher age, runs up to a very significant sum of money " (Vol. 1, pp. 40-42)

According to Weber, Franklin is imbued with the "spirit of modern capitalism " - even if not everything that makes this spirit, is included in the listed citations. In this " philosophy of avarice " discovered Weber not only " business intelligence ", but a " peculiar ethics ": those peculiar to us today so common and in truth so little self-evident idea of ​​professional duty: a commitment that is to find the individual and feels compared to the content of his " professional " activity, no matter what it consists of, [ ... ] (vol. 1, p 42)

This " peculiar ethics " Franklin is the "spirit of the (early) capitalism " from the "spirit of modern capitalism ' is different according to Weber. As the headquarters of ethics he sees the " acquisition of money and more money, under strict avoidance of all unprejudiced enjoyment, so completely eudaemonistic all [ blissful ] or even hedonistic [ pleasure- ] viewpoints undressed, thought so purely as an end in itself, that it as something compared to the happiness " or, benefit ' of the single individual in any case entirely transcendental and absolutely irrational appears " (vol. 1, p 44)

This reversal of the "natural" contains facts according to Weber, " ... at the same time a sensation series, which touches closely with certain religious ideas ." (Vol. 1, p 44) As witnesses to this thesis he leads again Franklin, which refers to as the basis of his philosophy to a common saying among his strict Calvinist father: " Seest thou a man vigorous in his profession, he shall before kings stand. "

The appreciation of the profession is another very key element, but not in the Calvinist, but in the Lutheran sense. Weber speaks of the professional duty as "... in a sense ... of constitutive importance " (for the " social ethics " of the capitalist structure) (Vol. 1, p 45) and describes it as " an obligation, to find the individual and feels compared to the content of his professional activity, no matter what it consists of, no matter especially if they the unprejudiced sense as pure exploitation of its labor force or even just his material goods ownership ( as capital ') appear must " ( 1, p 45).

Here is " Occupation " as an absolute end in itself and stands in contrast to the pre-capitalist, traditional notion in which the requirement as an end and the work appears as a means to achieve this end - with a minimum of power. Current -traditional conception illustrates Weber et al on the example of agricultural workers. These work by increasing the chord salary ( in marks per acre) according to the increase less, since they now earn the money to meet their needs with less effort. (Vol. 1, p 50)

What is remarkable about the above statement on professional duty is that Weber considers the exploitation of labor and the exploitation of physical capital as a profession. But it is the Calvinist train to acquire the more powerful engine at the start of capitalism. Stronger because only in this way the necessary capital could be accumulated, which forced capitalism investive. This collection of capital was again necessary because of the commercial middle class, according to Weber, the main carrier of the "modern capitalist spirit " possessed usually do not have large financial resources.

This emerging middle class represents Weber against the traditionalist -managed companies, the operation of which he illustrated using the example of a publisher the textile industry. Its activity is characterized by:

• 5 to 6 hours daily working
• Little " customer care "
• Konkurrenzlosigkeit by agreements
• Enjoyment of the modest but safe profit.

He would also emphasize: "Absolute and conscious ruthlessness of the profit motive was often quite hard just beside strict [ ethical ] traditionalism " (vol. 1, p 48). Thus he notes: The capitalist form of economy and the spirit in which it is conducted, though are generally in proportion " adequate " relationship, but not in that of a lawful dependence on each other, "because that attitude in modern capitalist enterprise their most adequate form, capitalist entrepreneurship, on the other hand, found in it the most adequate intellectual driving force " And further: ". the question of the driving forces behind the expansion of modern capitalism is not primarily a question of the origin of the capitalist usable money supplies, but especially after the development of the capitalist spirit " (Vol. 1, pp. 54 and 58).

Occidental rationalism and Protestant Ethic

For Weber, the question arises, what conditions would need to exist in order to get to the subject areas of his constitutive components of the "modern capitalist spirit ".

First Weber is noticeable that the capitalist advanced regions are most frequently encountered in the West. This he attributes to a more or less systematic rational attitude of the West, which he tries to explain with a few examples.

He refers to the, in contrast to other regions such as India, China, Babylonia and Egypt mathematical penetration of the natural sciences - already among the Hellenes ( Greeks ). These are also regarded as the "inventor " of the idea of "rational proof " (vol. 1, p 9).

In the field of historiography called Weber China with a ' here without the thukydideische Pragma (Vol. 1, p 10)

Another Weber State shall designate the systematic teaching of Aristotle and the legal schemes and modes of thought of the West, based on Roman law - and up to the present time have influence on the occidental events.

At this point, Weber also cites canon law ( church law ), which according to him in this systematic form only exists in the West (Vol. 1, p 10).

Next, Weber relates the above points to the form of capitalism that exists in his opinion in the West. He wants to find out how in the West to the emergence of bourgeois capitalism with its rational operation organization of free labor is ( 1, p 18).

The development of technical possibilities, based on mathematically and experimentally exact, rational profound science called Weber first. The capitalist usefulness of art as a manifestation of the occidental social order, the most important components in turn the rational structure of the law and the administration - so predictable - are, Weber leads next to (Vol. 1, p 19).

At this point, he draws attention to the problems which give rise to the terms " rational" and " irrational." Depending on what actions are considered points of view, they can be " rational" or " irrational" be ( 1, p 20).

For Weber, it is first important to recognize the particular nature of modern Western rationalism and to explain their origin. For this purpose, in addition to the economic conditions is the focus on " the ability and disposition of the people to certain types practical and rational conduct of life " (Vol. 1, pp. 20/21) to judge. This life is shaped by magic or / and religious powers in essence, that certain ethical duty to develop ideas (vol. 1, p 21).

Thus, for Weber, the question of the connection between modern economic ethos ( = "the spirit of modern capitalism " ) and religious ethics. Starting from the assertion that the ownership of capital and higher technical workers and employees are mostly Protestant, he focuses on the " rational ethics of ascetic Protestantism ". He then describes the remarkable parallels in particular the concept of profession and the duty of sufficiency of ascetic Protestantism, as he may be found, inter alia, in Calvin, with the constitutive elements of the "modern capitalist spirit " Career and acquisition as an end in itself.

An example will show the importance of religion for capitalist development. Here are young, unmarried women who are particularly difficult to educate rational work, compared with others who have been pietistic upbringing. Their " central attitude: to feel an obligation towards the work, here are found particularly often combined with strict economy that pays with pay and his height at all, and with a sober self-control and temperance, which improves the performance tremendously " (vol. 1, p 53).

Weber tries to prove that from the " Spirit of Capitalism " by influence - essentially - the Protestant ethic of the "spirit of modern capitalism " has emerged.

In this context, the question is: " Which came first: the" spirit of modern capitalism "or the " modern capitalism " is crucial. Could prove that the spirit of modern capitalism has a significant installed base, this would be at least as strong evidence of the influence of the "spirit " to the " expansion " of modern capitalism.

Weber asserts, " that in any case no doubt in the country of birth of Benjamin Franklin (Massachusetts ) of the " capitalist spirit " (in our sense adopted here ) before the " capitalist development " there was ... "

It is therefore considered by the materialistic point of view, a reversal of the causal relation, at least in this case before (vol. 1, p 46).

Furthermore, Weber refers also to the strong importance of religion on everyday life in the late Middle Ages and early modern times ( vol.1, p.166 ). To understand the context of ascetic Protestantism and " spirit," he focuses on one, in his opinion significant preacher of the 16th century, the English Puritan Richard Baxter and his " Compendium of the Puritan moral theology ", " Christian Directory." Important elements of this moral theology are:

• The moral danger of temptation by wealth
• What is wrong of rest on the existing ownership
• The activeness as the will of God for the increase of his fame
• Working as an old probtes ascetic means (Vol. 1, pp. 166 ff );

But " non-work in itself, but rational professional work is precisely that required by God " (vol. 1, p 171).

So wore, according to Weber, Puritanism " the ethos of rational bourgeois operation and the rational organization of labor " (vol. 1, p 174).

This Protestantism committed individuals, to the glory of God, obtain possession and multiply by restless work - both essential components of the "modern capitalist spirit ". In this context, Weber points out that " the genesis of this lifestyle " in individual roots, as well as other constituents, dating back to the Middle Ages ( Vol 1, p 179).

For Weber, however, is not the mere favoring the formation of capital the most important consequence of puritanical view of life, but one caused by her " tendency to bourgeois, economically rational conduct of life ." Exactly this lifestyle leads him to the " modern economic man" as carriers of capitalist expansion ( vol.1, p.182 ).

At present, the Weber's ethics has liberated from their religious shackles - the " capitalist spirit " no longer needs this support. This development was the co-founder of Methodism, John Wesley, foresaw. After he realized that wealth was thus promoted automatically by religion industriousness and thrift, and he comes to the conclusion that in this way, although the form of religion remains, but the spirit gradually fades (Vol. 1, p 183).

Criticism

Immediately after the publication of a heated debate arose about the Protestant ethic, which lasted about five years. Up to Weber's death in 1920, the contemporary impact Weber was low and limited to the circle in the house of the weaver. Only after the end of the Second World War, Weber was more perceived, especially by Talcott Parsons, who translated Weber's works into English. "First of Heidelberger Soziologentag 1964, also the German sociologist Weber the state of international reception significantly. "

A Marxist critique of Weber's thesis of the special role of the Protestant ethic in the origins and the development of capitalism practiced Henryk Grossmann in his mid-30s as part of his critique of Franz Borkenau written and until 2006 in English, first published essay, " The Beginnings of Capitalism and the New Mass Morality ". Calvinism did not like Weber assumes served as morality, which should lead the masses to acceptance of wage labor, or have expressed the interests of the bourgeoisie. Rather, he emerged as a doctrine of the craftsman class, which have capitalism but not produced. Moreover, capitalism was already two centuries before the Calvinism in Italy without the aid of any religious irrationalism ' occurred. The key, by Borkenau and Weber but neglected aspect of education for work discipline was rather been forced as a religion. On the basis of Marx's Das Kapital materials presented on the development of capitalism in England, supplemented by examples from the 17th century France, includes Grossmann that religion serves in general as a tool for taming the masses. Certain lines of Catholicism as the Molinistische content of Jesuitism and Jansenism were more suitable for a mass capitalist morality as Protestantism.

Richard Sennett combines in his work The flexible man together the Protestant Ethic and criticized them. He writes: "As a study of the economic story behind The Protestant Ethic and the Spirit of Capitalism full of errors. As economic analysis circumvents strangely, any consideration of consumption as the driving force of capitalism. When analyzing a characterological type, however, both as design intent are conclusive. The work ethic of the people driven not appear Max Weber as a source of human happiness, not as the basis of mental strength. The Driven Man is bent too much under the weight of the weight that he has learned to ascribe the work. Discipline is an act of self-denial, says Michel Foucault, and just as it appears in Weber's view of the work ethic. "

Weber's hypothesis that Protestantism promotes economic development, has been tested empirically by Davide Cantoni means of data on 272 cities of the Holy Roman Empire in the period 1300-1900. The results contradict Weber's theory; Protestantism had no effect on growth.

Developments

Chiapello and Boltanski try to fathom in their book The New Spirit of Capitalism the current "spirit" and call the " spirit of capitalism an ideology [ ... ] that justifies the commitment to capitalism. "

The authors distinguish three historical stages of capitalist spirit. The heroic aspects of the bourgeoisie of the late 19th century " condense it in the figure of the entrepreneur, the impostor, the Conqueror. " The second phase reached after them in the years 1930-1960 its peak. " Central here is the large, centralized, durchbürokratisierte gigantomaniac and industrial companies. " The current " " third mind " [ as ] structural features with a" globalized " and new technologies incipient capitalism ".

Expenditure

• Weber, Max: Collected Essays on the Sociology of Religion I ( pp. 1-206 ), Tübingen: JCB Mohr 1920, 8.A, 1988, ISBN 3-16-845366-8
• Weber, Max: The Protestant Ethic and the Spirit of Capitalism, Tübingen: JCB Mohr 1934.
• Weber, Max: The Protestant Ethic I. A collection of essays, ed. v. Johannes Winckelmann, Hamburg: Seven Star 1965 from 5.A Gütersloh: GTB / Seven Star 1979, ISBN 3-579-01433-1 [ in the text as " Vol.1 " ] - For a long time no longer available!
• Weber, Max: The Protestant Ethic II reviews and anti Reviews, ed. v. Johannes Winckelmann, Hamburg: Seven Star 1968, from 3 A Gütersloh: GTB / Seven Star 1978, ISBN 3-579-03827-3 [ as " Vol.2 " in the text ] - For a long time no longer available!
• Weber, Max: The Protestant Ethic and the Spirit of Capitalism, Complete edition. Edited and introduced by Dirk Kaesler, 3 durchgeseh. Ed Munich: C. H. Beck 2010. ISBN 3-406-51133-3.