Written by Michael, Michael Ntia
INTRODUCTION
Weber
examines the economics relevance of a specific religious ethic. Though he speaks of a correlation at times,
and of a casual influence elsewhere he states clearly that he is treating “Only
one side of casual chain” i.e. the impact of religious values of economic
conduct. Weber is aware of the limited
purpose of his efforts and states that he hopes “to clarify the part which
religious forces have played in forming the developing web of our specifically
modern world culture in the complex interaction of innumerable different
historical factors.”
Weber
is not arguing that capitalism was caused by the rise of Protestantism. He attempts something much more complex. He outlines when he called the elective
affinity between Protestantism and certain elements in the culture of
capitalism. According to Weber, ascetic
Protestantism had contributed something to the overall development of the
modern economic system. Though it is
difficult to evaluate in quantitative forms, it is necessary to examine Weber’s
thesis.
THE SPIRIT OF CAPITALISM:
Weber
defined capitalism as a modern phenomenon, very complex system of institutions
highly rational in character, and the product
of a number
of developments peculiar
to western civilization. In Weber’s terms capitalism was unique in two
ways. One is the sense that had not appeared before in the history of the west
and second, it never emerged spontaneously in the East. Weber emphasis that
elements of rationalization were peculiar to Europe rational, permanent
enterprise, rational accounting, rational law complementary to there were the
rational spirit and a rational economic, ethic, which were responsible for the
development of modern capitalism. It was the development of goal oriented
(Zweckration behavioural that Weber was interested in Rationalization was the
Keynote of what Weber called as the “Spirit of Capitalism”.
Weber
further explains what the spirits of capitalism is. It is not simply agreed for wealth. Many traditional societies exhibited
this. This distinctive trait of the
spirit of capitalism is not the pursuit of personal gain, but „the disciplined
obligation of work as a duty. It
consists of a unique combination of devotion to the accumulation of wealth and
the denial of its use for personal enjoyment for Weber there was an affinity
between the spirit of capitalism and early Protestant belief. Weber explores the source of the rational
spirit and ethic of Protestantism and the treats ethics as a necessary
complementary factor.
THE PROTESTANT ETHIC:
In
this study, Weber brings out the important differences between the Protestants
and the Catholics. According to Weber Protestants were more inclined to pursue
technical, industrial and commercial studies and occupation and to engage in
capitalistic enterprises. Catholics
seemed to prefer more traditional humanistic studies. Among workers, Catholics preferred more
traditional occupations like crafts.
Protestants acquired industrial skills and acquired administrative
positions.
Weber explain
these difference in
terms of religious education and values which the two
groups received in their homes and communities Weber points out to the smaller
representation of Catholics in “modern business life”. While Protestants from the upper or lower
strata whether in majority or minority have shown a special tendency to develop
economic rationalism. Weber explains
that the principles difference is “in the permanent intrinsic character of
their religious beliefs and not only in the irreligious beliefs but in their
temporary external historic political situation.”
Weber
explains these differences on the basis of other worliness of Catholicism and
an indifference to matter of this world. Protestantism in contrast is secular,
materialistic and of this world Weber looking for the origin, materialistic and
of this world. Weber looking for the
origin, materialistic and of this world „Weber looking for the origin of this
spirit traces it to the Protestant doctrine of all Protestant groups shared
this ascetic way of life that stimulated capitalistic development. This ethic was seen in the various sects of
the Protestants especially among the Calvinists Weber believed that among the
Protestant a new concept had emerge the concept of “calling”. It referred to the morally dutifufillment of
task assigned by God. According to
Calvinism everyone ultimate fate was predestined by God. Therefore, good works were unless for the
attainment of salvation but they were necessary as a possible sign of „election‟. For the Calvinists the doctrine of
„predestination‟
seemed to make Salvation a hopeless matter.
They had no way of knowing it.
They were among God’s
elect. To avoid the despair of hopelessness
they had to lead pure and fruitful lives. If an individual prospered in his
work, it was a sign of God’s grace. Hard work served to allay the anxiety of the
fear of damnation. Hard work the morally dutiful pursuit of a calling the
belief that God helps those who help themselves and the absolute avoidance of
anything that would detract one from the ascetic way of life was considered by
Weber to be a part of Protestant ethic.
According
to Weber, Calvinism insisted on the methodical and systematic pursuit of a
calling, everyday for everyone viewed thus he protest and ethic, because of the
concept of calling and doctrine of predestination urged its adherents to work
hard methodically hard work was a possible sign of one’s selection. It also looked upon the pursuit of wealth as
an end in itself. At the same time
Protestant ethic was
against “the spontaneous enjoyment of life.” This permitted the accumulation of wealth so
necessary for capitalist development.
THE PROTESTANT ETHIC AND THE SPIRIT OF
CAPITALISM
Weber
wrote ‘The Protestant Ethic and The Spirit of Capitalism’ between 1903 and
1904, and published it as two
separate essays in
1905 and 1906.
Since its publication, The Protestant Ethic has been a controversial
work that has been subject to harsh criticism by many writers for its central
assertion that the ascetic regulation of economic life coupled with restraint,
prudent saving and s stringent attitude toward work was religiously induced.
Critical objections began to emerge from historians and theologians who claimed
that Weber’s argument had central weaknesses. Even today, criticism of Weber’s
study continues to generate controversy.
Weber
located a positive relationship between the Protestant ethics and the spirit of
capitalism. Western capitalism, according to Weber, assumed its shape because
it was supported by a certain belief system, namely, the “the Protestant ethic”.
Weber argued that the Protestant ethic is associated with the spirit of
capitalism. In order to bring out this interrelationship, Weber constructed
ideal types of both, the Protestant Ethic and the Spirit of Capitalism.
The
commercial activities of many of the Western European countries intensified
along with a simultaneous popularity of Protestantism in these societies. The
capitalism of those times were identified by two contradictory activities of
amassing wealth beyond the personal uses of individuals and avoidance of use of
these wealth for the purpose of personal pleasure and enjoyment. Thus, Weber
noticed capitalism is not only the production and exchange, money making and
profit, but an ascetic attitude towards life.
THE SPIRIT OF CAPITALISM
The
desire to earn wealth or profit is as old as human history. Wealth is regarded
as a symbol of power, property and prestige. However, this desire to earn
wealth got an organized form in modern or rational capitalism. Weber wanted to
study this rational capitalism. Weber makes a distinction between traditional
capitalism and rational capitalism. Traditional capitalism was particularly
noticeable in the Italian cities. Traditional capitalism was a risky business,
involving the import of luxury items from distant places. Foreign silks,
spices, ivory etc. were sold to buyers at exorbitant prices. The aim was to
extract maximum profit. Rational capitalism on the other hand depends on mass
production and distribution of goods. Industrial revolution and factory production
made this possible. Rational capitalism does not deal with a few luxury items
but with almost all the daily material requirements. Rational capitalism is
constantly expanding and looking for new methods, new inventions, new products
and new customers. Involving methodical work and regularized transactions, it
is thus qualitatively and quantitatively different from traditional capitalism.
According
to Weber, capitalists earn wealth not for enjoyment of life but for earning
more capital. The thirst for money making for its own sake is the very essence
of modern capitalism. Capitalism is an economic system which aims at the
unlimited accumulation of profit through the rational organization of
production. Capitalism arose in the Western countries like England and Germany,
which experienced what we call the “Industrial Revolution”. The growth of the
factory system, new techniques of production, new tools and machines made it
possible for the capitalists or the owners to earn vast amounts of money.
Efficiency and discipline are the pillars of capitalism. The worker was a means to an end, the end
being profit. The attitude towards work was that it should be done well not
because one had to do it, but because it carried an intrinsic reward.
Weber
contrasted this work ethic with another type which he termed as traditionalism.
Here, workers prefer less work to more pay, relaxation to exertion. They are
either unable to or unwilling to take up new work methods and techniques. In
capitalism, the worker is regarded by the capitalist as a means to an end. But
under traditionalism, the worker employer relationship is informal, direct and
personal. Traditionalism hampers the growth of capitalism. Capitalism stresses
on individualism, innovation and relentless pursuit of profit where as
traditionalism is characterized by a much less disciplined and efficient system
of production.
FEATURES OF THE PROTESTANT ETHIC
INFLUENCING THE DEVELOPMENT OF CAPITALISM
Protestantism,
as the name suggests, is a religion of the protest. It arose in the sixteenth
century Europe during the reformation period. Its founding fathers like Martin
Luther and John Calvin broke away from the Catholic Church. They felt that the
Church had become too immersed in doctrines and rituals. It had lost touch with the common
people. Greed, corruption and vice had
gripped the Church. Priests had a life-style more suitable for princes. The
Protestants tried to recapture the lost spirit of the Church. They stressed simplicity,
austerity and devotion. Calvinism, founded by John Calvin, was one such sect.
The followers of Calvin in Europe were known as puritans. They migrated to the continent of North
America and were the founders of the American nation. Weber observed that in
the West, it was by and large the Protestants who had made great progress in
education and employment. They were the top bureaucrats, the most skilled
technical workers and the leading industrialists. Weber was very much
interested to study Calvinism. By examining its features we can see the linkage
between religion and economy.
FEATURES OF CALVINISM
·
Calvin’s image of god- God, said Calvin,
was all powerful, transcendent. His divine will was unknowable. It would be
foolish of any human being to try to understand God’s will. It could not be
understood simply because it was God’s will.
·
Doctrine of predestination- Calvinism
believes that certain persons are chosen or ‘elected’ by God to enter heaven
while the rest are dumped. The chosen will reach heaven no matter what ever
they do on Earth. We cannot bribe God
through prayers and sacrifices. As this Will is unknowable, we cannot change
it. People can only work for their material prosperity as it would symbolize
their election. We would work for the glory of God.
·
“This worldly asceticism”- By ‘asceticism’ we
mean strict discipline, control and conquest of desires. In Protestantism,
particularly Calvinism Weber detected this-worldly asceticism. It stressed rigorous self-discipline in order
to master the environment. A simple
frugal life-style was recommended along with hard work. Worldly or sensual pleasures are denounced.
Dance and music, film and theatres are thought to deviate the people from
working for the glory of God. This emphasis on hard work was not confined to
the Calvinists alone. It was a common feature of all Protestant sects. The idea
that ‘honesty is the best policy’ was the principle of early capitalism. The
fruits of hard labour could not be spent on worldly pleasures. Thus there was
only one outlet for money. It was reinvested and hence used to make more money.
Calvinists believe that ‘work is worship’ and ‘time is money’.
·
The notion of “calling”- The Calvinist
ethic holds that all work is important and sacred. It is not mere work; it is a
calling or a mission and should be performed with devotion and sincerity.
Weber summarized the Calvinists ethics
in five points-
a.
1. There exists an absolute transcendent God
who created the world and rules it, but is incomprehensible and inaccessible to
the finite minds of men.
b. 2.
This
all powerful and
mysterious God had predestined
each of us to
salvation or damnation, so that
we cannot by our works alter a divine decree which was made before we were
born.
c. 3.
God created the world for his own glory.
d. 4.
Whether he is to be damned or saved, man is
obliged to work for the glory of God and to create the Kingdom of God on Earth.
e. 5.
Earthly things, human nature, and flesh
belong to the order of sin and death and salvation can come to man only through
divine grace.
This
helped to create a disciplined and dedicated workforce without which capitalism
could not have emerged. Hard-work, saving and re-investment and the desire to
prosper have a strong affinity with the “spirit of capitalism”. Working day and
night and not enjoying the fruits of that labour might seem very irrational to
most of us. But if we keep in mind the “doctrine of predestination” and the
need to prosper to prove one’s “election” by God, this irrational behaviour
makes sense.
Posted by Michael N.Michael (NSASA Information Commissioner)
