Development Of Western Capitalism In Webers View example essay topic

'How did the Calvinists beliefs relating to worldly asceticism and predestination, encourage the development of Western capitalism, in Webers view. ' ; In this essay, I am first going to briefly look at Webers idea and how it differed form the view Marx put forward on the development of Western capitalism. I am then going to look at the way Weber saw 'occidental'; capitalism differing from 'other'; types of capitalism. After this I will touch upon what Weber described as the 'spirit of capitalism'; . I will then proceed to explain what effect predestination and worldly- asceticism had an on a Protestant and his calling, and how this therefore encouraged the development of Western capitalism; in Webers view.

After this I will look at the evidence Weber used to back up his idea, as well as the criticisms made against his work. I will also assess the methodological method used by Weber in his analysis; and finally, I will finish with a conclusion to sum up this essay. Marx in his study of Western capitalism; saw it developing from a struggle between two forces, mainly feudalism and early capitalism (1). However, having studied Marx's ideas (2), Weber put forward a different analysis to describe the development of Western capitalism. Weber instead put forward an idea which did not seek to replace Marx's idea as a spiritual alternative (ibid), but was to give a different angle of how capitalism may have developed in the West.

This idea was based on a coincidence which Weber believed existed between the owners of capital and Protestantism, as explained below; 'Business leaders and owners of capital, as well as the higher grades of skilled labour, and even more the higher technically and commercially trained personnel of modern enterprises, are overwhelmingly Protestant. ' ; (ibid) Therefore Weber set out an investigation to find why most business men were Protestant, and thus possessed a large amount of capital, which Weber describes as the 'elective affinity'; (3); as shown in his following statement; 'We are dealing with the connection of modern economic life (Occidental capitalism) with the rational ethics of ascetic Protestants. ' ; (ibid) It is when Weber did his research that he came to the following conclusion; that the way of life for Protestants (specifically the followers of Calvinism), probably encouraged the development of Western Capitalism. Weber defined capitalism as being; 'the pursuit of profit and forever renewed profit. ' ; (ibid) Weber saw this form of capitalistic enterprise as existing in many parts of the world, however Weber argued that the west (or the occident) had its own peculiar form of capitalism, which was in some respects different to the 'other'; forms of capitalism. Weber believed capitalism had different forms (ibid); firstly, capitalism could be of an adventurous nature, with pirates, speculators, and war fun ders taking individual opportunistic actions to make a profit. (ibid) Secondly, Weber describes a similar type of capitalism which existed in India, China, Babylon, and Egypt. Weber saw this to encourage rational calculation to some extent, however as before a large emphasis was placed on the individual to make a profit. Only after a while did the merchants undertaking such capitalist enterprises decide to continue ongoing operations and establish some sort of cohesion to their business's. (ibid) Thirdly, Weber identified occidental capitalism; which he believed first developed in western Europe and North America. Weber saw this being encouraged by the cultural and social thought of the time, which was based around the idea of 'rationalism'; .

This is described through examples of the type of science (method of investigation), art, architecture, jurisprudence, and bureaucratic government the West in general had (ibid). Therefore western capitalism was just another link to this chain. Weber found 'Occidental'; capitalism to be different from the 'other'; forms in many respects, as I am now going to show. Firstly there was a lack of free labour in the 'others'; system. Secondly, household work and business work were not separated, as in the west. Personnel property was kept apart from corporate property, rational book-keeping techniques were used, and a rational legal and administrative system existed, which Weber believed played a role to limit speculative and opportunistic capitalism.

Finally Weber also acknowledged the role of technical advancement in playing its part to encourage the development of Occidental capitalism. (ibid) However in spite of these factors, Weber believed that Protestant beliefs were still the main driving force behind the development of Western capitalism. For Weber these beliefs also led to a particular 'geist'; (ibid. ), which he believed was identified in the writings of Benjamin Franklin; (a) 'Remember that time is money. ' ; (b) 'Remember that credit is money. ' ; (ibid) This 'spirit'; of capitalism was seen as an ideology which many people in the west now included in there character. Weber in his analysis, identified two main characteristics in the Protestants belief, which he believed were important in encouraging the development of Western capitalism. These were the beliefs of predestination (which Weber saw as being the Calvinists 'most characteristic dogma'; ibid) and worldly asceticism, which are described to encompass the 'Protestant ethic'; , and there effect on the Calvinists calling (ibid).

In looking at predestination, Weber believed that a concept such as this must have psychologically produced anxiety and panic in the Calvinist. This was since the Calvinist believed that as soon as he was born, God had already mapped out his life, in this world and the hereafter, which he could do nothing about. Weber used the following exerts from Calvin's ideas to prove this; 'Some men and angels are predestined to everlasting life, and others ordained to everlasting death. ' ; (ibid) 'Those of mankind that are predestined unto life, God before the foundation had laid. ' ; (ibid) 'All those who God had predestined unto life. ' ; (ibid) Weber saw such beliefs as creating a psychological (ibid) state of mind and 'inner loneliness'; , which would affect the Calvinists actions. The uncertainty (ibid) of the Calvinists fate, must have led them to look for signs to what there future was going to entail. For Weber these signs were to be found in ones life: therefore if a Calvinist found himself to be successful in worldly terms, then surely this was a sign that Gods favour was upon you. Whereas if you lapsed in to sinful behaviour then this must be a sign that the Calvinist was damned.

In short Weber found the Calvinists had an enormous pressure to lead a disciplined, righteous, and successful life, where success could be seen in terms of money. (ibid) In looking at the idea of worldly asceticism; Weber found this to create a rigid way of life for the Calvinist (ibid), who therefore worked very hard in his 'calling'; and was not able to spend any of his wealth on anything which led to worldly pleasure; such as clothes, theatre, houses being done well, and anything material which did not have a use. Time wasting, sexual pleasures, gossiping were all frowned upon; sport and re-creation were accepted but only in the gaining of fitness and health; 'This worldly asceticism, as we recapitulate up to this point, acted powerfully against the spontaneous enjoyment of possessions; it restricted consumption especially of luxuries. ' ; (ibid) 'Asceticism was the power 'which ever seeks the good but ever creates the evil'; what was evil in its sense was possession and its temptation. ' ; (ibid) Instead the wealth was to be saved, and only spent in the 'Glory of God'; (bid); for Weber this then led the Calvinists to make profits, which were not spent on many things, but had to be re-invested back in to the business. Weber described this in his following writing; 'When the limitations of consumption is combined with this release of acquisitive activity, the inevitable result is obvious; accumulation of capital through an ascetic compulsion to save. The restraints which were imposed on the compulsion of wealth naturally served to increase it, by making possible the productive investment of capital. ' ; (ibid) Protestants in general were seen to prohibit any type of enjoyment or recreation which distracted the believer from the remembrance of God. For the believer such an ascetic lifestyle was to provide comfort that he was not committing sin, and hence not going to hell.

Weber found such ideas on worldly asceticism and predestination, and there effect on the Calvinists calling, played a vital role in developing western capitalism. (ibid) I am now going to look at the evidence which Weber used to back up his argument. In looking at predestination, Weber first saw this as being the Calvinists 'most characteristic dogma'; . Weber used the following writing of Calvin to use as evidence of the doctrine; In finding evidence for worldly asceticism, Weber first looked at the implementation of the Book of sports in the 17th Century (ibid). This book was made in to law by Charles 1st and James 1st to counteract the ascetic nature of the Protestants who did not want to participate in sport to enjoy themselves. It was hence made compulsory to read the book from the pulpit in church, therefore for Weber proving the rigid beliefs of ascetic Protestants. Weber uses the work of Haller (ibid.) to prove the compulsive nature of Calvinists to save, Baxter is also used here to make a similar point.

In his writings Baxter shows how the Protestant ethic encouraged saving, and spending in the glory of God, as well as the limitation of being prodigal, which Weber shows in the following writing of Baxter; 'Every penny which is paid upon yourselves and children, and friends must be done by Gods own appointment and to serve and please him. Watch narrowly or that thievish, carnal self will leave God nothing. ' ; (ibid.) Weber also shows evidence which backs up his statement on the abstaining of Protestants from spending there time in the theatre. This is shown in the writings of Ashley (ibid. ), where the city of Birmingham is cited to refuse a theatre licence, which was seen as giving way to 'nudity'; , 'radical thought'; , and an 'irrational attitude without objective purpose'; . The doing away of festivities such as Christmas (ibid.) is also shown to describe the Protestants ascetic nature, which Weber shows more clearly through the work of Doyle. Weber uses his work to describe how the 'Protestant ethic'; encouraged the development of Western capitalism in America. The North American economy is looked at by Doyle (ibid.) in the 17th Century, which contained a large Protestant community.

Doyle in his view explained this to be the main reason to why this area had developed iron works, and a weaving market. In comparison to the south Doyle explains that even though the South had an excellent harbour, and complete freedom of consciousness, it still was not enabling the area to expand economically, this was agreed upon by the Governor of the council of 1668; who put it down to the 'want of merchants. ' ; In putting forward evidence, Weber also shows how the Protestants saw the wearing of fancy clothes as sinful (ibid. ), therefore plain uniformity was used by Protestants. He goes on to explain how there are striking similarities of this and the modern day capitalist 'standardization of production'; (ibid.

). Using the work of Charnock Weber expressed how even the use of cultural and aesthetic goods were limited to things which did not 'cost anything'; (ibid. ). Neils' 'History of the Puritans'; (ibid.) is used by Weber to prove that 'outwards forms of luxury'; were condemned by Protestants, since they were condemned as being 'idolatry of the flesh'; . Many academics in reading Webers account of how the 'Protestant ethic'; played its part in helping the development of Occidental capitalism, have criticised Weber on a number of points. Firstly, some critics use examples of places where Calvinist communities existed, but where Western capitalism did not develop such as in Scotland, Switzerland, and Hungary, for them this would disprove Webers analysis (4).

On the other hand such criticism would be dismissed by Weber, since he acknowledged that other factors also played there role in developing Western Capitalism, which these countries probably lacked. Sombart (ibid.) disagrees with Webers idea, for Sombart the pursuit of money for its own sake was against the 'ethic'; . However Weber would alternatively suggest, the rational pursuit for profit as being an unintentional consequence, which resulted from the 'Protestant ethic'; and its effect on the Protestants calling. Kautsky (ibid.) taking a Marxist approach, would however argue against Webers idea. For Kautsky the development of capitalism helped encourage Protestantism; Kautsky explains that Protestantism was developing in cities where commerce and industry had already established. Hence, for Kautsky the 'Protestant ethic'; was used to legitimate the capitalists position.

Some critics have argued that it was not religion which encouraged the development of Western capitalism, but the social exclusion of Protestants from professions (ibid. ). Therefore business offered the Protestants a channel to overcome their persecution. Weber would here suggest that Western capitalism developed only in a few places which included other factors as explained in the beginning of the essay. Nevertheless, work by Fru in in 1652 (op-cit) showed how Protestants from the Dutch middle class tried to become members of the nobility, therefore in some respects breaking the 'ascetic spirit.

' ; It is perhaps the case that Weber lacked knowledge on Catholicism (op-cit), and did not appreciate the fact that it had similar characteristics to Protestantism which would also encourage the development of Western capitalism from the view of some critics. Fischer and Rachael (op-cit) have criticised Weber in using 'unsatisfactory empirical materials'; to conduct his analysis, therefore questioning the validity of his work. Other critics have dismissed Webers attempt to differentiate (op-cit) capitalist enterprises from being 'modern'; , 'rational'; , and early forms. For them Weber tries to make his concept of 'rational'; capitalism to fit his work. However others would argue that Weber in the beginning of his essay, highlighted the problems that the concept of rationalism could have had. (op-cit) I am now going to assess the method of social research Weber used, to help form his analysis. Webers work was mainly based on secondary research material, with a mix of both qualitative and quantitative research methods.

Webers quantitative method made use of statistics (op-cit), whereas his qualitative material included; Calvin's writing, and work carried out by various academics such as Baxter, Doyle and Bunyan on the Protestant life style (op-cit). Bryman (op-cit) would credit Weber for using a plurality of methods which could cover the disadvantages of qualitative research by using the quantitative methods and vice-versa. However this method of research is also open to much criticism. Firstly, Weber could be criticised for making to many assumptions on the Protestants way of life from reading a few books.

Sociologist such as Eileen Barker (5), have had to live many years with a religious community in order to find a true, in-depth, qualitative meaning of there way of life and thinking. Secondly, Weber could be criticised for not gathering enough statistical data on Protestants and business, since his evidence of Protestant business was based on a certain statistical record, which could not be reliable and valid. Therefore in trying to use a mixture of statistics, and historical material, some critics could dismiss Webers idea as being very subjective, with an aim to make his evidence fit his initial idea. In conclusion I have found Webers work on this subject to be very interesting; for me his idea provides a feasible account of how 'Occidental'; Capitalism could have developed through the effects of the Calvinists ideas on pre-destination and worldly asceticism, as an alternative to Marx's view.

However as Giddens (op-cit) point out Webers' idea stand on many individual concepts; such as 'rational'; , the difference of Calvinism to other sects, the 'other'; factors including 'free labour'; , and the 'separation of the business from the home'; ; and many more. In this respect, if one of these concepts is proven to be wrongly applied by Weber, then I feel Webers work will be vulnerable to more criticism. However, knowing a little about Webers' character, I am sure that if he was still alive, then he would welcome more critical analysis on his work. Since he acknowledged the limitations of his work, and did not put it forward 'to substitute for a one sided materialistic an equally one sided spiritualistic causal interpretation of culture and history'; . (op-cit)

Bibliography

1) HUGHES, MARTIN, AND SHAR ROCK: CLASSICAL SOCIOLOGICAL THEORY: SAGE: P 36 (2) WEBER: GIDDENS: PARSONS: 1976 THE PROTESTANT ETHIC AND THE SPIRIT OF CAPITALISM: P, X ibid.
p 35 ibid. -p 27 ibid. -p 17 ibid. -p 21 ibid. -p 19 ibid. -p 13-18 ibid. -p 21-22 ibid. -p 48 ibid. -p 98 ibid. -p 100 ibid. p 100 ibid. -p 100 ibid. -p 100 ibid. -p 128 ibid. -p 119 ibid. -p 104-112-108 ibid. -p 120-121-126 ibid. -p 171 ibid. -p 171 ibid. -p 169 ibid. -p 172 ibid. -p 170-171-180 ibid. -p 166 ibid. -p 274 ibid. -p 275 ibid. -p 274 ibid. -p 172-174 ibid. -p 169 ibid. -p 235 ibid. -p 171-235 op-city 279 op-cit-p xx op-cit-p xxiv op-cit-p xxiv op-cit-p 188-189 op-cit-p 183. (3) A. GIDDENS: CAPITAL SIM AND MODERN SOCIAL THEORY: CAMBRIDGE PRESS: 1996: P 131 (4) HARALAMBOS AND OSBORNE: UNWIN HYMAN: 1990: P-662 ibid.
P 663 ibid. -p 663- ibid. -p 663 op-cit-p 754 (5) College notes: 1997:.