Max Weber's best-known and most controversial work, The Protestant Ethic and the Spirit of Capitalism, first published in 1904, remains to this day a powerful and fascinating read. Weber's highly accessible style is just one of many reasons for his continuing popularity. The book contends that the Protestant ethic made possible and encouraged the development of capitalism in the West. Widely considered as the most informed work ever written on the social effects of advanced capitalism, The Protestant Ethic and the Spirit of Capitalism holds its own as one of the most significant books of the twentieth century. The book is one of those rare works of scholarship which no informed citizen can afford to ignore.
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"One of the most renowned and controversial works of modern social science."
-Anthony Giddens
"Max Weber is the one undisputed canonical figure in contemporary sociology."
-Times Higher Education Supplement
-Anthony Giddens
"Max Weber is the one undisputed canonical figure in contemporary sociology."
-Times Higher Education Supplement
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'One of the most renowned and controversial works of modern social science.' - Anthony Giddens
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"A glance at the occupational statistics of any country of mixed religious composition brings to light with remarkable frequency a situation which has several times provoked discussion in the Catholic press and literature, and in Catholic congresses in Germ" Read the first page
Front Cover | Copyright | Table of Contents | Excerpt | Index
"A glance at the occupational statistics of any country of mixed religious composition brings to light with remarkable frequency a situation which has several times provoked discussion in the Catholic press and literature, and in Catholic congresses in Germ" Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index
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9 of 9 people found the following review helpful
Format:Paperback|Amazon Verified Purchase
One must be careful with the words that Weber uses: "Protestant ethic" and "Spirit of Capitalism". This book is also about understanding capitalism.
Let's start from the basics: Capitalism existed long before Protestantism. Capitalism existed long before Weber's days form of Capitalism. Let's call this modern capitalism, as opposed to ancient capitalism. There is a stark distinction between them: modern capitalism is using a moral language. Continuous re-investing of profits, not living luxury lives (or not stopping earning more when one can achieve its original goal to earn a luxury life for themselves) and hard working up until the end of the capitalist's life no matter the age, just for the shake of it, all those are characteristics that describe more a moral duty to do so, rather than plain profit-taking activity.
Transformation of ancient capitalism to modern capitalism occurred only through the Calvinist approach of Protestantism. It could not have occurred otherwise..
How was this done?
Let's do another step back. Weber's approach to religion was unprecedented, in his time. He took the antipodal stance from Karl Marx on this. Marx, as a reductionist considered religion to be "nothing more than economics". Weber suggested quite the opposite: religion is an independent variable that could well affect all others, even in terms of constructing a full scale economic theory and its application into the real world.
With the Reformation, Protestant Christians rejected the idea that they should necessarily belong to the Catholic Church in order to be saved. Any profession could well be equally dignified, as priesthood or monkhood. The door has opened that the individual relation with God could well be a way of saving oneself. With the notion of "predestination" (that came from Calvinism), people were looking for signs for God's glory. Acquired wealth could serve this purpose, but not in itself. The way of spending one's earning was vital. Not on luxury goods, nor on expensive life-style, nor on stopping working in order to live on so far earnings.
The perfect match was done. The Protestant (Calvinist) Ethic provided Capitalism with the appropriate spirit to dominate the world.
The above is my understanding of Weber's thesis, in a nutshell.
Weber looked a lot into statistics and correlation between Protestant dominated societies and business activities etc. He is quite convincing of his analysis.
Let's start from the basics: Capitalism existed long before Protestantism. Capitalism existed long before Weber's days form of Capitalism. Let's call this modern capitalism, as opposed to ancient capitalism. There is a stark distinction between them: modern capitalism is using a moral language. Continuous re-investing of profits, not living luxury lives (or not stopping earning more when one can achieve its original goal to earn a luxury life for themselves) and hard working up until the end of the capitalist's life no matter the age, just for the shake of it, all those are characteristics that describe more a moral duty to do so, rather than plain profit-taking activity.
Transformation of ancient capitalism to modern capitalism occurred only through the Calvinist approach of Protestantism. It could not have occurred otherwise..
How was this done?
Let's do another step back. Weber's approach to religion was unprecedented, in his time. He took the antipodal stance from Karl Marx on this. Marx, as a reductionist considered religion to be "nothing more than economics". Weber suggested quite the opposite: religion is an independent variable that could well affect all others, even in terms of constructing a full scale economic theory and its application into the real world.
With the Reformation, Protestant Christians rejected the idea that they should necessarily belong to the Catholic Church in order to be saved. Any profession could well be equally dignified, as priesthood or monkhood. The door has opened that the individual relation with God could well be a way of saving oneself. With the notion of "predestination" (that came from Calvinism), people were looking for signs for God's glory. Acquired wealth could serve this purpose, but not in itself. The way of spending one's earning was vital. Not on luxury goods, nor on expensive life-style, nor on stopping working in order to live on so far earnings.
The perfect match was done. The Protestant (Calvinist) Ethic provided Capitalism with the appropriate spirit to dominate the world.
The above is my understanding of Weber's thesis, in a nutshell.
Weber looked a lot into statistics and correlation between Protestant dominated societies and business activities etc. He is quite convincing of his analysis.
2 of 2 people found the following review helpful
By MV, Finland
Format:Paperback|Amazon Verified Purchase
I am not rating Weber's text. Let's just say that it's worth the read if you are interested in this sort of a thing.
However, it seems that this edition has not been proofread at all: I could handle typos but there are too many repeated words and in some instances even repeated half sentences. Hopefully not much is missing! Gives a feel of a poor copy-paste job.
However, it seems that this edition has not been proofread at all: I could handle typos but there are too many repeated words and in some instances even repeated half sentences. Hopefully not much is missing! Gives a feel of a poor copy-paste job.
1 of 1 people found the following review helpful
By Luc REYNAERT
Format:Paperback
The main thesis of Max Weber's book is the definite link between the Protestant Ethic and the Spirit of Capitalism: `through which fruits can the Reformed see without doubt that he has the right faith: when his Christian life increases God's glory. Only a chosen one has really the Fidex efficax; only he is capable of being reborn and from this sanctification can he during his whole life increase God's glory with good works. So, good works are in no way means of obtaining salvation, but only a sign that one has been elected.' (Adaptation of the German text. LR)
The relationship between `God's glory' and `good works', is expressed by a rationalization of man's economic life (work).
This thesis is, in fact, a response to Marx's theory, which states that ideas, beliefs, ideologies are part only of the superstructure. The real foundations are the property and production relations between the classes, with on the one hand, the owners of the means of production (the capitalists) and on the other hand, the owners of the labor force, which they are forced to sell to the capitalists (the proletarians).
By demonstrating that religious 'ideas' also influence the socio-economic behavior of man, Max Weber wanted to prove that the base structure also includes ideas.
Money in circulation and capitalism
But there is a whole other aspect of the influence Protestantism, a very palpable one and not in the minds of people.
For a long period of time, 75% of all the money in circulation in Europe was in the hands of the Catholic Church (W. Manchester). What did the Church with this money? She built many Versailles (churches); in other words a sort of Western potlatch.
The radical change came, on the continent, with Protestantism and in England, with Henry VIII (G. M. Trevelyan). From then on, entrepreneurs and merchants could keep a big part of their money, which before had been confiscated by the Church. They invested it in new profitable businesses.
A simple example as illustration: when in the 16th century, Antwerp was besieged by the Catholic Spanish King, Philip II, all `Protestant' entrepreneurs and merchants fled the city and settled in Amsterdam. They created there a golden age (the beginning of pure capitalism for I. Wallerstein).
Max Weber's book is a must read for all those interested in Western history.
The relationship between `God's glory' and `good works', is expressed by a rationalization of man's economic life (work).
This thesis is, in fact, a response to Marx's theory, which states that ideas, beliefs, ideologies are part only of the superstructure. The real foundations are the property and production relations between the classes, with on the one hand, the owners of the means of production (the capitalists) and on the other hand, the owners of the labor force, which they are forced to sell to the capitalists (the proletarians).
By demonstrating that religious 'ideas' also influence the socio-economic behavior of man, Max Weber wanted to prove that the base structure also includes ideas.
Money in circulation and capitalism
But there is a whole other aspect of the influence Protestantism, a very palpable one and not in the minds of people.
For a long period of time, 75% of all the money in circulation in Europe was in the hands of the Catholic Church (W. Manchester). What did the Church with this money? She built many Versailles (churches); in other words a sort of Western potlatch.
The radical change came, on the continent, with Protestantism and in England, with Henry VIII (G. M. Trevelyan). From then on, entrepreneurs and merchants could keep a big part of their money, which before had been confiscated by the Church. They invested it in new profitable businesses.
A simple example as illustration: when in the 16th century, Antwerp was besieged by the Catholic Spanish King, Philip II, all `Protestant' entrepreneurs and merchants fled the city and settled in Amsterdam. They created there a golden age (the beginning of pure capitalism for I. Wallerstein).
Max Weber's book is a must read for all those interested in Western history.
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Most Recent Customer Reviews
5.0 out of 5 stars
Important and thought provoking classic...
As with any sociological come eco-political investigation, the usefulness of the text comes with how the initial question or terms of reference are framed. So it proves here. Read more
Published 1 month ago by os
3.0 out of 5 stars
A timely reminder
Weber's strange thesis, that ascetic Protestantism fuels the capitalist spirit with moral fervour, explains all those conservative blue suits on rapacious (and rich) workaholics. Read more
Published 8 months ago by Dr. G. SPORTON
2.0 out of 5 stars
Dreadfully dull
An important and thoughtful work, but clothed in the most dense, complicated, unreadable 'scholarly' language imaginable ... a depressing, boring chore to read.
Published 17 months ago by Dan Coin
3.0 out of 5 stars
great idea, little proof
As part of my enquiry into the forces that the Reformation unleased, I decided to at last read this classic. Read more
Published 21 months ago by rob crawford
5.0 out of 5 stars
Rational analyses ...
Max Weber (1864-1920) had noticed that Protestants appeared excessively under the numbers of people who economically were successful. Read more
Published on 20 Oct 2005 by FrizzText
5.0 out of 5 stars
Revewing the revew...
I think it's a revew on the revew you've got there, as it shows a little misunderstanding of Max Weber plan. Read more
Published on 29 Nov 1998
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