Protestant Ethics Of Webber
Max Weber’s original theory on the rise of Capitalism in Western Europe has
been an often studied theory. In its relationship to Protestantism, specifically
Calvinism, Weber’s theory has been in scholarly debate since it’s release in
1904. "The Protestant Ethic and the Spirit of Capitalism" puts forth not
capitalism as an institute, but as the precursor to the historical origins of
capitalism. Weber’s attempts to use statistical data, as well as church doctrine
to prove his theory, has been the foundation for the main arena of debate
amongst his peers.
Weber, although touching on other religions and
countries, specifically focuses on the Reformation and its correlation to the
dominance of capitalism in Western civilizations. He centers his work on the
thesis ‘that the chances of overcoming traditionalism are greatest on account of
the religious upbringing’, thus ‘it is worthwhile to ask how this connection of
adaptability to capitalism with religious factors occurred in the early days of
capitalism(1).’ This break with tradition could be attributed to the ‘calling’
as depicted in the Protestant faith. Weber believes Protestants saw the
‘calling’ as finally sanctifying the earning of a profit and as a sign of
salvation. In this, he saw a breaking of the ‘backward-sloping supply curve’ for
labor by instilling a new work ethic and the bringing forth of capitalistic
values.
Amintore Fanfani in his critical work "Catholicism,
Protestantism, and Capitalism" disagrees with Weber on the role Protestantism
played in the development of capitalism. He argues that "Europe was acquainted
with capitalism before the Protestant revolt" and thus "...we have ruled out
that Protestantism could have produced a phenomenon that already existed(2)." He
does agree that capitalism acquired prominence after the Reformation; however,
he attributes the success to Italian merchants who operated under Catholicism
decades earlier. Fanfani believes this discredits the influential aspects of
religion on capitalism, and instead credits "that general revolution of thought
that characterizes the period of the Renaissance and the Reformation, by which
in art, philosophy, morals, and economy, the individual emancipates...himself
from the bonds imposed on him during the Middle Ages(2)." Arguments could be
made on Weber’s behalf that it was the Reformation that ‘emancipated’
Protestants from the bonds of Catholic ritual. The removal of the Catholic
priest necessitated Protestants to acquire a higher degree of learning for their
own salvation. An education combined with divine sanction towards profit and a
sinful attitude towards idleness would only lead towards a diligent work ethic.
It can be inferred, in this rebuttal, that the Reformation may have been a
guiding factor in the Renaissance and therefore Fanfani’s argument would be
inclusive of Weber’s theory.
The argument that capitalism existed before
the Reformation is valid, but Fanfani is discussing it as a definition where as
Weber discusses it as driving force.
Weber’s thoughts, that rationality
being a basis for capitalism, inspired him to use several quotes from Ben
Franklin early in his work. In where, even before there was a strong
capitalistic foundation formed in the colonies, Weber found Franklin’s writings
to be infused with the prudence of rationality. From Franklin’s work "Necessary
Hints to Those That Would be Rich" Weber quotes:
For six pounds a year
you may have the use of one hundred pounds, provided you are a man of known
prudence and honesty...
He that loses five shillings, not only loses that
sum, but all the advantages that might be made by turning it in dealing, which
by the time that a young man becomes old, will amount of a considerable amount
of money(3).
Weber’s critiques Dickson and McLachlan deny that Franklin
is preaching a Protestant work ethic, and suggest that by the title of
Franklin’s work he is merely suggesting prudent advise. Yet, it is that prudent
advise that fits neatly into Weber’s definition of capitalism in where he states
that ‘one which rests on the expectation of profit by the utilization of
opportunities for exchange, that is on peaceful chances of profit... and pursuit
of profit and forever renewed profits through continuous, rational, capitalistic
enterprise(1).’ Dickson and McLachlan, like many other critiques, don’t take
into account that although Weber attempts to prove a statistical and specific
point as to the origin of capitalism, it’s a generalization he refers to. ‘The
Protestant Ethic and the Spirit of Capitalism’ must be taken as a whole work,
additions and explanations of this work given at a later date by Weber must also
be included.
Weber’s work is theoretical. It is based on one man’s view
of the evidence, and must be taken as a whole, and as a theory. Whether or not
the Protestant ideal was the complete basis for capitalist domination can never
be fully proven. Weber’s discussion of Protestantism, as a factor in capitalism,
cannot be discredited either. Even though statistical and historical facts may
prove it somewhat inconsistent, there will always be an idea before a movement,
and until one man can be proven to be the founder of capitalism Weber’s thesis
still stands.
Bibliography
(1)Anderson, Hughes, and Sharrock: Classic
Disputes in Sociology. London: Unwin and Hyman, 1987.
(2)Green,Robert
W.Protestantism and Capitalism: The Weber Thesis and Its Critiques. Boston: D.C.
Heath and Company, 1959.
(3)Dickson, Tony and McLachlan, "In Search of ‘The
Spirit of Capitalism’: Weber’s Misinterpretation of Franklin," Sociology,
Vol.23, No.1 (81-89).
(4)Weber, Max: General Economic History. New Brunswick,
NJ: Transaction, Inc., 1979.
(5)Weber, Max: The Protestant Ethic and the
Spirit of Capitalism. New York: Charles Scribner’s Sons, 1958.
(6)Algazi,
Gadi: Max Weber on Market Relations, Freedom and Coercion. Dept. of History, Tel
Aviv University:
WWW.Criticism.Com.