Changes

==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 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'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>

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> 

==Tests==

==Tests==

Coleson (1972) argues that the general thrust of the Weber thesis is supported by examining the record of the last century. Those nations with a work ethic and moral standards that are followed, i.e., capitalist nations, are prosperous, while those with a lazy peasantry, a corrupt government, and no moral code, i.e., the Third World, are still suffering famine and poverty.<ref> Edward Coleson, "Weber Revisited: The Reformation and Economic Development Today." ''Fides et Historia'' 1972 4(2): 73-84. </ref>

Coleson (1972) argues that the general thrust of the Weber thesis is supported by examining the record of the last century. Those nations with a work ethic and moral standards that are followed, i.e., capitalist nations, are prosperous, while those with a lazy peasantry, a corrupt government, and no moral code, i.e., the Third World, are still suffering famine and poverty.<ref> Edward Coleson, "Weber Revisited: The Reformation and Economic Development Today." ''Fides et Historia'' 1972 4(2): 73-84. </ref>

===Japan===

===Japan===

Scholars in the Weberian tradition have argued that a Protestant-like work ethic found in traditional Japanese religions provided a motivational force in the early stage of Japanese industrialization during the Meiji era. Such an argument is misleading in several respects. No clear evidence indicates that the work ethic is found in traditional Japanese religions. Moreover, an assumption that religion guided the direction of economic development in Japan is more apparent than real.  The Japanese business elite borrwed their work ethic from Europe, just as they borrowed the modern European technology.<ref> Jo, Moon H. Japanese Traditional Values And Industrialization. International Social Science Review 1987 62(1): 3-13. </ref>  

Scholars in the Weberian tradition have argued that a Protestant-like work ethic found in traditional Japanese religions provided a motivational force in the early stage of Japanese industrialization during the Meiji era. Such an argument is misleading in several respects. No clear evidence indicates that the work ethic is found in traditional Japanese religions. Moreover, an assumption that religion guided the direction of economic development in Japan is more apparent than real.  The Japanese business elite borrwed their work ethic from Europe, just as they borrowed the modern European technology.<ref> Moon H. Jo, "Japanese Traditional Values and Industrialization," ''International Social Science Review'' 1987 62(1): 3-13. </ref>  

==Slavery==

==Slavery==