The Protestant Ethic and the Spirit of Capitalism ‘Max Weber is the one undisputed canonical figure in contemporary sociology.’ The Times Higher Education Supplement ‘Weber’s essay is certainly one of the most fruitful examinations of the relations between religion and social theory which has appeared, and I desire to acknowledge my indebtedness to it.’ R. H. Tawney, Religion and the Rise of Capitalism Max Weber The Protestant Ethic and the Spirit of Capitalism Translated by Talcott Parsons With an introduction by Anthony Giddens London and New York First published 1930 by Allen and Unwin First published by Routledge 1992 First published in Routledge Classics 2001 by Routledge 11 New Fetter Lane, London EC4P 4EE 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” © 1930 Max Weber All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data A catalog record for this book has been applied for ISBN 0-203-99580-5 Master e-book ISBN ISBN 0–415–25559–7 (hbk) ISBN 0–415–25406–X (pbk) CONTENTS Introduction by Anthony Giddens vii Translator’s Preface xxv Author’s Introduction xxviii PART I The Problem 1 1 Religious Affiliation and Social Stratification 3 2 The Spirit of Capitalism 13 3 Luther’s Conception of the Calling: Task of the Investigation 39 PART II The Practical Ethics of the Ascetic Branches of Protestantism 51 4 The Religious Foundations of Worldly Asceticism 53 A. Calvinism 56 B. Pietism 80 C. Methodism 89 D. The Baptist Sects 92 vi contents 5 Asceticism and the Spirit of Capitalism 102 Notes 126 Index 263 INTRODUCTION The Protestant Ethic and the Spirit of Capitalism undoubtedly ranks as one of the most renowned, and controversial, works of modern social science. First published as a two-part article in 1904–5, in the Archiv für Sozialwissenschaft und Sozialpolitik, of which Weber was one of the editors, it immediately provoked a critical debate, in which Weber participated actively, and which, some seventy years later, has still not gone off the boil. This English translation is in fact taken from the revised version of the work, that first appeared in Weber’s Gesammelte Aufsätze zur Religionssoziologie (Collected Essays on the Sociology of Religion), published in 1920–1 just after Weber’s death, and thus contains comments on the critical litera- ture to which its initial appearance had given rise. Weber wrote The Protestant Ethic at a pivotal period of his intel- lectual career, shortly after his recovery from a depressive illness that had incapacitated him from serious academic work for a period of some four years. Prior to his sickness, most of Weber’s works, although definitely presaging the themes developed in the later phase of his life, were technical researches in economic viii introduction history, economics and jurisprudence. They include studies of mediaeval trading law (his doctoral dissertation), the develop- ment of Roman land-tenure, and the contemporary socio- economic conditions of rural workers in the eastern part of Germany. These writings took their inspiration in some substan- tial part from the so-called ‘historical school’ of economics which, in conscious divergence from British political economy, stressed the need to examine economic life within the context of the historical development of culture as a whole. Weber always remained indebted to this standpoint. But the series of works he began on his return to health, and which preoccupied him for the remainder of his career, concern a range of problems much broader in compass than those covered in the earlier period. The Protestant Ethic was a first fruit of these new endeavours. An appreciation of what Weber sought to achieve in the book demands at least an elementary grasp of two aspects of the cir- cumstances in which it was produced: the intellectual climate within which he wrote, and the connections between the work itself and the massive programme of study that he set himself in the second phase of his career. 1. THE BACKGROUND German philosophy, political theory and economics in the nine- teenth century were very different from their counterparts in Britain. The dominant position of utilitarianism and classical political economy in the latter country was not reproduced in Germany, where these were held at arm’s length by the influ- ence of Idealism and, in the closing decades of the nineteenth century, by the growing impact of Marxism. In Britain, J. S. Mill’s System of Logic (1843) unified the natural and social sciences in a framework that fitted comfortably within existing traditions in that country. Mill was Comte’s most distinguished British disciple, if sharply critical of some of his excesses. Comte’s introduction ix positivism never found a ready soil in Germany; and Dilthey’s sympathetic but critical reception of Mill’s version of the ‘moral sciences’ gave an added impulse to what came to be known as the Geisteswissenschaften (originally coined precisely as a translation of ‘moral sciences’). The tradition of the Geisteswissenschaften, or the ‘hermeneutic’ tradition, stretches back well before Dilthey, and from the middle of the eighteenth century onwards was intertwined with, but also partly set off from, the broader stream of Idealistic philosophy. Those associated with the hermeneutic viewpoint insisted upon the differentiation of the sciences of nature from the study of man. While we can ‘explain’ natural occurrences in terms of the application of causal laws, human conduct is intrinsically meaningful, and has to be ‘interpreted’ or ‘understood’ in a way which has no counterpart in nature. Such an emphasis linked closely with a stress upon the centrality of history in the study of human conduct, in economic action as in other areas, because the cultural values that lend meanings to human life, it was held, are created by specific processes of social development. Just as he accepted the thesis that history is of focal import- ance to the social sciences, Weber adopted the idea that the ‘understanding’ (Verstehen) of meaning is essential to the explica- tion of human action. But he was critical of the notions of ‘intu- ition’, ‘empathy’, etc. that were regarded by many others as necessarily tied to the interpretative understanding of conduct. Most important, he rejected the view that recognition of the ‘meaningful’ character of human conduct entails that causal explanation cannot be undertaken in the social sciences. On the level of abstract method, Weber was not able to work out a satisfactory reconciliation of the diverse threads that he tried to knit together; but his effort at synthesis produced a distinctive style of historical study, combining a sensitivity to diverse cul- tural meanings with an insistence upon the fundamental causal role of ‘material’ factors in influencing the course of history. x introduction It was from such an intellectual background that Weber approached Marxism, both as a set of doctrines and a political force promoting practical ends. Weber was closely associated with the Verein für Sozialpolitik (Association for Social Policy), a group of liberal scholars interested in the promotion of progres- sive social reform.1 He was a member of the so-called ‘younger generation’ associated with the Verein, the first group to acquire a sophisticated knowledge of Marxist theory and to attempt to creatively employ elements drawn from Marxism – without ever accepting it as an overall system of thought, and recoiling from its revolutionary politics. While acknowledging the contribu- tions of Marx, Weber held a more reserved attitude towards Marxism (often being bitterly critical of the works and political involvements of some of Marx’s professed followers) than did his illustrious contemporary, Sombart. Each shared, however, a concern with the origins and likely course of evolution of indus- trial capitalism, in Germany specifically and in the West as a whole.2 Specifically, they saw the economic conditions that Marx believed determined the development and future transformation of capitalism as embedded within a unique cultural totality.3 Both devoted much of their work to identifying the emergence of this ‘ethos’ or ‘spirit’ (Geist) of modern Western capitalism. 2. THE THEMES OF THE PROTESTANT ETHIC In seeking to specify the distinctive characteristics of modern capitalism in The Protestant Ethic, Weber first of all separates off capitalistic enterprise from the pursuit of gain as such. The desire for wealth has existed in most times and places, and has in itself nothing to do with capitalistic action, which involves a regular orientation to the achievement of profit through (nom- inally peaceful) economic exchange. ‘Capitalism’, thus defined, in the shape of mercantile operations, for instance, has existed in various forms of society: in Babylon and Ancient Egypt, China, introduction xi India and mediaeval Europe. But only in the West, and in rela- tively recent times, has capitalistic activity become associated with the rational organisation of formally free labour.4 By ‘rational organ- isation’ of labour here Weber means its routinised, calculated administration within continuously functioning enterprises. A rationalised capitalistic enterprise implies two things: a dis- ciplined labour force, and the regularised investment of capital. Each contrasts profoundly with traditional types of economic activity.