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Line 5: − + + + − Weber's intention was to demonstrate a relationship between Calvinism and a peculiar form of capitalism, not in terms of genesis, but in terms of 'feedback.' Weber granted that the Protestant ethic which he described differed in form and emphasis from that immediately following the Reformation, and that it had altered in response to a developing capitalism. But Weber sought to demonstrate that this altered ethic in turn influenced capitalism, serving as an impetus to its further development to a stage characterized by what Weber called the 'capitalist ethos.' He by no means imputed monocausality, nor did he assume that he had at all explained the origins of capitalism. Rather, he focused upon the institutionalization of the capitalist complex, and here the effect of ideology appeared vital.<ref>See Forcese, (1968)</ref> Kishida (1967) shows that [[John Wesley]]'s (1703–91) exhortation for Christians to enrich themselves lay at the basis of Weber's model.<ref>Yuki Kishida, "John Wesley's Ethics and Max Weber," ''Wesleyan Quarterly Review'' 1967 4(1): 43-58.</ref>
Protestant Ethic and the Spirit of Capitalism (view source)
Revision as of 04:37, December 24, 2018
, 04:37, December 24, 2018→Argument: correction of conveyance of Calvin's exegesis of the doctrine of Divine salvation from the Bible.
==Argument==
==Argument==
Weber argues that the religious values of Protestantism—specifically [[Puritan]] values that emphasize hard work and disparage waste and leisure, contributed enormously to the rise of [[capitalism]] and economic success of Protestant nations. Protestants saw success in business as proof of [[predestination]], and thus put a heavy emphasis on entrepreneurial activity, as opposed to Catholics, who saw wealth as a sign of sin. Weber focused on the ideology of Calvinism, which held that salvation must be earned, to be a major cause of the rise of capitalism. The specific sect was less important than the shared values of the sects and their minority position in the general culture. He used the life and ideas of [[Benjamin Franklin]] as part of his evidence.
Weber argues that the religious values of Protestantism—specifically [[Puritan]] values that emphasize hard work and disparage waste and leisure, contributed enormously to the rise of [[capitalism]] and economic success of Protestant nations. Protestants saw success in business as proof of [[predestination]], and thus put a heavy emphasis on entrepreneurial activity, as opposed to Catholics, who saw wealth as a sign of sin. Weber focused on the ideology of Calvinism — which though did not hold that salvation must be earned, according to his interpreter Anthony Giddens, "success in a calling eventually came to be regarded as a ‘sign’ – never a means – of being one of the elect"<ref>Weber, Max (1904-5). [https://ia902809.us.archive.org/19/items/WeberMax.TheProtestantEthicAndTheSpiritOfCapitalism2005/Weber%2C%20Max.%20-%20%20The%20Protestant%20Ethic%20and%20the%20%27Spirit%27%20of%20Capitalism%20%5B2005%5D.pdf ''The Protestant Ethic and the Spirit of Capitalism''], trans. of "Die protestantische Ethik und der Geist des Kapitalismus" by Parsons, Talcott 1930, intr. by Giddens, Anthony 1976 (London: Taylor & Francis e-Library, 2005), p. xiii.</ref> — to be a major cause of the rise of capitalism. The specific sect was less important than the shared values of the sects and their minority position in the general culture. He used the life and ideas of [[Benjamin Franklin]] as part of his evidence.
Weber's intention was to demonstrate a relationship between Calvinism and a peculiar form of capitalism, not in terms of genesis, but in terms of 'feedback.' Weber granted that the Protestant ethic which he described differed in form and emphasis from that immediately following the Reformation, and that it had altered in response to a developing capitalism. But Weber sought to demonstrate that this altered ethic in turn influenced capitalism, serving as an impetus to its further development to a stage characterized by what Weber called the 'capitalist ethos.' He by no means imputed monocausality, nor did he assume that he had at all explained the origins of capitalism. Rather, he focused upon the institutionalization of the capitalist complex, and here the effect of ideology appeared vital.<ref>See Forcese, (1968)</ref> Kishida (1967) shows that [[John Wesley]]'s (1703–91) exhortation for Christians to enrich themselves lay at the basis of Weber's model.<ref>Yuki Kishida, "John Wesley's Ethics and Max Weber," ''Wesleyan Quarterly Review'' 1967 4(1): 43-58.</ref>
== Related research ==
== Related research ==