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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>

==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>

Weber's thesis is reflected in the business success of the [[Yankees]] in the United States, and the Presbyterians in [[Scotland]], as well as by Protestant [[Germany]]. In recent years, however, Catholic southern Germany has outpaced Protestant Germany.

Weber's thesis is reflected in the business success of the [[Yankees]] in the United States, and the Presbyterians in [[Scotland]], as well as by Protestant [[Germany]]. In recent years, however, Catholic southern Germany has outpaced Protestant Germany.

==Slavery==

==Slavery==

Southern author [[Margaret Mitchell]] explored the Protestant Ethic in her novel "[[Gone with the Wind]]" (1936 novel, 1939 film). None of the characters is profoundly changed by the war, except for Scarlett O'Hara.  She moves from the frivolous lover of leisure to a Yankee-like shred, hard-driving business leader. It takes a very hard-headed Scarlett to whip the underperforming traditionalistic menfolk into shape to deal with the modern postwar economy. Scarlett's transformation is exactly what they Yankees had planned for the Southern white men during Reconstruction.<ref> See Woodward (1968)</ref>  Rhett Butler, although Southern-born is a war profiteer who is hated by the men because he resembles a mercenary money-grubbing Yankee. He lacks the Protestant Ethic because he is a spendthrift and enjoys leisure and the company of prostitutes. Scarlett marries a series of men for the money to save Tara, her home. That motivation marks her transformation. As the the first female capitalist of the New South, she resists Rhett's overtures even after marriage showing her choice of money and power over sex and romantic love.

Southern author [[Margaret Mitchell]] explored the Protestant Ethic in her novel "[[Gone with the Wind]]" (1936 novel, 1939 film). None of the characters is profoundly changed by the war, except for Scarlett O'Hara.  She moves from the frivolous lover of leisure to a Yankee-like shred, hard-driving business leader. It takes a very hard-headed Scarlett to whip the underperforming traditionalistic menfolk into shape to deal with the modern postwar economy. Scarlett's transformation is exactly what they Yankees had planned for the Southern white men during Reconstruction.<ref> See Woodward (1968)</ref>  Rhett Butler, although Southern-born is a war profiteer who is hated by the men because he resembles a mercenary money-grubbing Yankee. He lacks the Protestant Ethic because he is a spendthrift and enjoys leisure and the company of prostitutes. Scarlett marries a series of men for the money to save Tara, her home. That motivation marks her transformation. As the the first female capitalist of the New South, she resists Rhett's overtures even after marriage showing her choice of money and power over sex and romantic love.

==Further reading==

==Further reading==

* Weber, Max. ''The Protestant Ethic and the Spirit of Capitalism'' (1905) [http://www.amazon.com/Protestant-Ethic-Spirit-Capitalism-Editions/dp/048642703X/ref=sr_1_1?ie=UTF8&s=books&qid=1242772269&sr=1-1 excerpt and text search]; [http://www.amazon.com/Protestant-Ethic-Spirit-Capitalism-Twentieth-Century/dp/0140439218/ref=sr_1_2?ie=UTF8&s=books&qid=1242772269&sr=1-2 another edition; excerpt and text search]

* Weber, Max. ''The Protestant Ethic and the Spirit of Capitalism'' (1905) [http://www.amazon.com/Protestant-Ethic-Spirit-Capitalism-Editions/dp/048642703X/ref=sr_1_1?ie=UTF8&s=books&qid=1242772269&sr=1-1 excerpt and text search]; [http://www.amazon.com/Protestant-Ethic-Spirit-Capitalism-Twentieth-Century/dp/0140439218/ref=sr_1_2?ie=UTF8&s=books&qid=1242772269&sr=1-2 another edition; excerpt and text search]