FREE ESSAY ON "THE PROTESTANT ETHIC AND THE SPIRIT OF CAPITALISM"

"THE PROTESTANT ETHIC AND THE SPIRIT OF CAPITALISM"

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.