The Protestant Ethic and the Spirit of Capitalism (Routledge Classics) [Paperback]

Max Weber (Author), Talcott Parsons (Translator), Anthony Giddens (Introduction)

Book Description

Publication Date: May 25, 2001 | ISBN-10: 041525406X | ISBN-13: 978-0415254069 | Edition: 2

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.

Editorial Reviews

Review

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

Language Notes

Text: English (translation)
Original Language: German --This text refers to an alternate Paperback edition.

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Product Details

• Paperback: 320 pages
• Publisher: Routledge; 2 edition (May 25, 2001)
• Language: English
• ISBN-10: 041525406X
• ISBN-13: 978-0415254069
• Product Dimensions: 5.1 x 0.9 x 7.8 inches
• Shipping Weight: 12 ounces (View shipping rates and policies)
• Average Customer Review: 3.7 out of 5 stars  See all reviews (57 customer reviews)
• Amazon Best Sellers Rank: #160,738 in Books (See Top 100 in Books)

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Most Helpful Customer Reviews

44 of 47 people found the following review helpful

3.0 out of 5 stars Don't buy the Dover edition of this book. October 26, 2006

By Amelia Ann Favere

Format:Paperback

The Dover edition of the book has been bound so tightly that it's difficult to turn the pages--and to read the words, which are nearly swallowed up by the binding. It feels like if you force it at all, the whole binding will come unglued.

It may be cheap, but it *feels* so extremely cheap that it's just not worth the money saved. Buy yourself another edition--or for that matter, just get the text free online. Anything's better than trying to read this edition.

28 of 32 people found the following review helpful

5.0 out of 5 stars Founding book of economic sociology March 9, 2003

By Denis Benchimol Minev VINE™ VOICE

Format:Paperback

This book is the founder of the prolific field of eocnomic sociology. It introduces the concept that culture (in the form of the protestant ethic) is better adapted to fit capitalism. Therefore, capitalist growth was found more frequently in protestant societies than in others.

Since Webber, there has been much study of this topic, with some of the main names being Lawrence Harrison (focusing on the culture of underdevelopment) and Francis Fukuyama (focusing on how trusting societies benefit economically). Both and others push the frontiers initially established by Webber.

Though controversial especially today in the period of political correctness, Webber presents a strong mainly anecdotal case (given the absense of many statistical tools at the time) of why protestant societies succeed in capitalism; his main argument (though there are many other important ones) is that it is socially acceptable in protestant societies to make a profit, whereas it may be considered immoral in other societies, such as catholic ones.

This is a good theoretical book with a few good anecdotes. It is for someone interested in the history of sociology, especially as it pertains to economics. If you are just looking for a link between culture or religion and economics, look at Larry Harrison.

79 of 98 people found the following review helpful

3.0 out of 5 stars A must-read work, but it has its problems... October 31, 2001

By Christopher W. Chase

Format:Paperback

Rather than a general theory or explanation of either economics or religion, Weber attempts to draw a specific link between what he sees as the conjunction of the work ethic of Protestant (mainly Calvinist) spiritual teachings, and the success of Western European Capitalism.

Weber is an astute analyst, in many ways. He rightly notes that often the 'sine qua non' of Capitalism is thought of as "greed". Arguing against this notion, Weber points out that all societies have had greedy people within their particular economic system-greed is thus a factor irrespective of economic systems. Replacing this, Weber proposes that the "spirit" of Capitalism be thought of as a particular moral attitude towards work and idleness-an attitude that holds that constant and diligent work for its own sake is a moral imperative. In the face of what Weber calls "the radical elimination of magic from the world" this work ethic was the existential option left for people in terms of atonement and personal compensation for inadequacies. I believe that these two insights are right on target.

If there is a weakness involved in his characterization of this Protestant "Ethic," it lies in the fact that Weber attempts to draw a strict dichotomy in the origins of this ethic. He states forcefully that this ethic does not come out of any Enlightenment thought. The problem with trying to separate this ethic from the Enlightenment, is that this ethic which posits diligent work for its own sake is clearly found in the ethics of Immanuel Kant, who classified this kind of work and labor as a "duty" (ethical rule) that the self has to itself. In other words, how much of this is the legacy of the Reformation and how much of this is the legacy of the Enlightenment?

The necessity for this kind of work also appears in the ethics of Hegelian philosophy. Hegel characterizes work as a means of the realization of Spirit within the human self, since the performance of duties which one would not normally choose to do can be thought of as a deliberate placing of oneself in the context of alienation. The individual then, through diligent "work," attempts to convert that which is foreign (antithetical) to the self into that which is of the self. Work is thus a means of overcoming a system of deliberate self-alienation, and is vitally necessary. Kant and Hegel, clearly two giants of Enlightenment thought, both maintain that the essence of diligent work is to become, not acquire-acquisition is a by-product and consequence of work. This is very similar to Weber's characterization of this ethos.

Another problem arises when we attempt to draw a strict separation between the worldly attitudes of Catholic monasticism and this "Protestant Ethic." While it is certainly true that Catholic monasticism placed a high degree of value on contemplatio, Catholic dogma, from Augustine through Gregory the Great and onwards, held explicitly that one must always return to work in the world-contemplatio was always insufficient in itself as a mode of being. Biblically, this was often seen in light of the Hebrew story of Rachel and Leah, as well as the Greek story of Mary and Martha. The contemplative life is certainly of "higher" value in Catholic thought, yet it must be seen as returning the soul to the life of activity, lest the soul run the risk of the heresy of "Quietism." Some forms of Catholic mysticism ran into heretical issues precisely because they held that the life of activity should be abandoned. So, while there may be a difference in degree, we should be careful not to draw a stronger split than is there. Weber writes as if only Luther or Calvin has the concept of a life's "calling," when this was always already part of Catholicism too.

This entire issue actually has its roots in Greek political philosophy, where we see a clear tension between the "practical life", and the "contemplative life." The issue persists into Roman life. We can even see some evidence of this type of Protestant ethos in Stoicism, which held that the active pursuit of virtue and public activity was the highest good. Contrast to Epicureanism, which held that the private, quiet study of philosophy and other pleasures, away from worldly life, was the highest good. The issue, of course, reemerges in Christian thought. But for all of its force in Protestantism, we must not take a myopic view that this was somehow unique to Protestantism in Western intellectual thought. Other factors than religion must have also played a role in the development of capitalism.

The role of Judiasm is Weber's biggest problem. According to his own endnotes, Jews enjoy more economic success and motivation---so why would Protestantism give birth to Capitalism?

We should nonetheless congratulate Weber for attempting to take a close look at the interactions between religious and economic thought. Like Marx, his work serves a good framework to examine the way religious thought influences and inteacts with factors like world economics.