The Protestant Ethic and the Spirit of Capitalism (1904) - Weber Flashcards

1
Q

What is the subject matter of Weber’s Sociology?

A
  • origins of modern capitalism
  • nature of modern capitalist society
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2
Q

What is the religious composition in Baden?

A

Baden is a small Roman outpost with predominantly Catholics (61%) and Protestant minority

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3
Q

What sentiments were emerging which led to the Reformation of the Church?

A
  • there were growing sentiments of doubting the sanctity of religious tradition
  • not to eliminate the Church’s control over one’s life
  • it is the substitution for a new form of control
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4
Q

What was Weber’s observation of predominantly Catholic regions vs Protestant regions with regards to their education?

A
  1. Catholics were more interested in studying Gymnasium (main focus is on learning the Classics such as Latin, Literature, the humanities) - Focus on learning about the human condition, to become a more pious person - less inclined to capitalistic enterprise
  2. Protestants were interested in Realgymnasium, Realschule and Oberrealschule - they were more interested in modern education which has an emphasis on mathematics, sciences and modern languages - prepares them for technical studies and commercial and industrial occupations
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5
Q

What was Weber’s observation of predominantly Catholic regions vs Protestant regions with regards to the economy?

A
  • Most Catholics are master craftsmen
  • Most protestants are business leaders and owners of capital, in highly technically and commercially trained personnel of modern enterprises, in upper ranks of labour in great modern industrial and commercial enterprises
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6
Q

What was the age-old rule of thumb when it comes to minorities and the economy? How did the Catholics contradict this?

A
  • there is a minority of Catholics within the modern business sector
  • “National or religious minorities which are in a position of subordination to a group of rulers are likely, through their voluntary or involuntary exclusion from positions of political influence, to be driven with peculiar force into economic activity.”
  • However, Catholics had little economic advancement
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7
Q

What do the Catholics believe in?

A
  • Otherworldliness: the quality of being connected to spiritual thoughts and ideas rather than ordinary life (it doesn’t matter what happens in the present world, but the next)
  • The Church plays a central role in determining what you are supposed to do and whether you go to Heaven
  • Adopt a simpler lifestyle
  • Economic traditionalism: Weber suggests that Catholicism did not provide a similarly clear vocational ethic, and the emphasis on rituals, sacraments, and the mediation of the clergy may have contributed to a less direct connection between religious life and economic pursuits.
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8
Q

What do the Protestants believe in?

A
  • Ascetism - a disciplined and self-denying lifestyle. The belief that the wealth earned is not yours but bestowed upon you through God’s grace
  • Wordly ascetism and Vocational ethic: Calvinists in particular, developed a more direct relationship with God and were encouraged to participate in worldly activities as a way of serving God. Calvinists, influenced by the** idea of predestination**, believed that a person’s salvation was predetermined by God. This notion of a “calling” encouraged individuals to approach their work with a sense of duty and responsibility
  • Economic rationalism: ascetism was conducive for the rationalisation and systematisation of economic activities
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9
Q

What is the link between Protestantism and colonialisation?

A
  • With the belief of predestination (God chose who will be saved), Calvinists tried to find signs in their worldly success to seek their salvation (doing better means that God blessed them)
  • Since they seek salvation in otherworldly views, they are more likely to rationally pursue profit, hence more likely to invest in trade through overseas venture (i.e. colonisation)

Note: the link between Protestantism and colonialisation is not as explicit as the link between “ “ and capitalism in Weber’s reading

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10
Q

Does Protestantism profess greed? How is greed different from vocational calling?

A
  • Protestants don’t profess greed (or not explicit at least)
  • They believe in the Protestant work ethic, emphasising values of hard work, thrift, accumulation of wealth (but in reality, being greedy and pursuit of profit thread a very fine line)
  • Greed is the pursuit of material wealth without moral or ethical considerations
  • Vocational calling refers to the notion of one’s work is not a means to earn a living but it’s a a means of serving God. The notion shifts the understanding of work from a mundane, secular activity to a sacred, meaningful endeavour
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11
Q

What are the defining features of the spirit of capitalism?

A
  1. Rationalisation and the systematic pursuit of profit: Rationalisation is the attempt of humans to understand the world around them and make meaning. Individuals and organizations would approach economic endeavors in a calculated and methodical way.
  2. Protestant work ethic: through hard work and success in worldly endeavors, individuals could demonstrate their “calling” or election by God
  3. Ascetism and deferred gratification: Instead of immediately enjoying the fruits of their labor, they would reinvest profits to further economic growth and productive investment of capital.
  4. Calvinist influence: the idea of predestination and the emphasis on a disciplined and ascetic lifestyle contributed to the development of a rational and profit-oriented economic ethic
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12
Q

What is economic traditionalism?

A

“A man does not “by nature” wish to earn more and more money, but simply to live as he is accustomed to live and to earn as much as is necessary for that purpose.” (p. 24)
* characterised by sufficiency and subsistence - produce just enough to sustain oneself

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13
Q

What is economic rationalisation?

A
  • refers to the systematic and efficient organization of economic activities based on rational calculation and purposeful, goal-oriented behavior.

Characterised by:
* Calculability: individuals and organizations engage in systematic calculation and measurement of inputs, outputs, costs, and benefits. This emphasis on quantification and measurement is fundamental to rational economic decision-making.
* Diligence and efficiency: achieved through the rational organization of labor, production processes, and distribution channels.
* Obligation to the work
* Wealth accumulation
* Thrift

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14
Q

How did we move from economic traditionalism to economic rationalism?

A

Through verstehen, Weber’s subjective, interpretive understanding of the transition:
1. individual motivations spurred by…
2. Protestant Reformation, the catalyst that challenged the established Catholic norms, emphasising individual responsibility and relationship with God
3. Emergence of Protesteant work ethic –> transformed the pursuit of wealth and economic success into a calling –> Ascetism & increased rationality in economic decision-making

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15
Q

What is the relationship between the spirit of capitalism and rationalism?

A
  • Unintended consequence of the spirit of capitalism: creation of modern capitalism, bureaucratisation, intellectualisation, sense of order, rationalism
  • DISENCHANTMENT: further bureaucratisation is inevitable –> encouraging internalised rationalisation –> creating rationalised institutions –> religious ascetism is no longer needed to sustain capitalism
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16
Q

What’s the problem with applying the concept of rationalism and PWE into SEA contexts?

A
  • The spirit of capitalism did not emerge in SEA the same way as Europe
  • There is an inherent bias where Protestant Work Ethic was used as the standard to compare all beliefs
17
Q

What is Weber’s view of the Division of Labour?

A

The specialisation of roles makes the development of skill possible, to a quantitative and qualitative improvement in production, thus serving the common good (p. 107)

18
Q

What is the iron cage of rationality?

A
  • like a “light cloak” - it cannot be seen
  • from worldly ascetism to the dissolution into pure utilitarianism
  • with ascetism and PWE pervading the efficiency of the economy, material goods are gaining an inexorable power over the lives of men (p. 124)
  • fulfilment of the calling cannot be directly related to religious and cultural values anymore
  • the pursuit of wealth becomes associated with purely mundane passions when stripped of its religious and ethical meaning