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Protestant Ethic and the Spirit of Capitalism (view source)
Revision as of 21:28, May 18, 2013
, 21:28, May 18, 2013→Tests
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>
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 ==
Academic research indicates that belief in [[hell]]/[[heaven]] and various religious heritages are associated with increased economic activity and lower corruption. <ref>[http://www.religionomics.com/old/cesr_web/papers/cesr_workshops/North%20-%20Rule%20of%20Law.pdf]</ref><ref>[http://myweb.fsu.edu/dserra/Sensitivity%20Analysis.pdf]</ref> The biblical [[creation]] affirming United States has a high [[GDP]] relative to many [[evolution]] believing countries. <ref>[http://www.calamitiesofnature.com/archive/?c=559]</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> Moon H. Jo, "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==