Product Description

First published in 1905 The Protestant Ethic and the Spirit of Capitalism is one of the most renowned and controversial works of modern social science. It is a brilliant book which studies the psychological conditions which made possible the development of capitalist civilization.

Product Details

• Amazon Sales Rank: #1392833 in Books
• Published on: 2002-01-28
• Original language: English
• Number of items: 1
• Binding: Paperback
• 352 pages

Review
"In a style at once elegant and rigorous, Stephen Kalberg presents us with a superb translation of Max Weber's classic study of religion and economics that to a large extent has defined the nature of the historical sociology of capitalism... [This] work of authoritative and authentic scholarship ... will establish the bench mark for Weber translations in the social sciences." Bryan S. Turner, University of Cambridge

"I am glad to see this immensely important work, first published a century ago, finally made available to the English reading public in an accessible version ... Kalberg succeeds in making the text a pleasure to read." Egon Bittner, Brandeis University

"Weber's classic text has now at last been given the treatment it deserves in English, with Stephen Kalberg's meticulous translation and superb editorial presentation." William Outhwaite, University of Sussex

"This new translation offers a readable, trenchant alternative to the ideologies of modernity and to the postmodernist philosophies central to much social theory, ethics and theology today. Those interested in the future will attend to this fresh recovery of the past." Max L. Stackhouse, Princeton Theological Seminary

"Stephen Kalberg has produced a book that teachers and students will find invaluable. What an excellent idea, to combine a new translation of Max Weber's The Protestant Ethic and the Spirit of Capitalism with other closely related writings of Weber's, including a detailed and accessible introduction and supporting background information on Weber the man, on the book, and on its place in contemporary social science. Kalberg's comprehensive introduction manages to be informative and scholarly while remaining a clear and intelligible guide to the book. The introduction offers an accurate and refined statement of Weber's important and influential (if often misunderstood) thesis, placing it in the context of its era and to Weber's general idea of sociology. This new version of The Protestant Ethic should greatly improve upon its predecessor and clear up misunderstandings of Weber's meaning which the earlier translation may have engendered." Wes Sharrock, University of Manchester

"This new translation of Weber's The Protestant Ethic, one of the most important social science works of the twentieth century, is a welcome and worthwhile enterprise. It carefully presents the numerous and important nuances of Weber's text, giving a clear idea of the place of this text in the intellectual framework of his time. Professor Kalberg's introduction provides a very interesting commentary on this text as well as the place of Weber's work in the history of sociology and its relevance to the central problems of contemporary sociology theory. [The book] is a distinct contribution - and a tool for students of sociological theory and its history." S.N. Eisenstadt, The Hebrew University of Jerusalem

"A couple of years ago I had to re-read Plato's Republic. I was amazed by the striking resemblance between the social problems addressed by Plato and the problems of contemporary societies. I had similar experience after reading the new translation of The Protestant Ethic and the Spirit of Capitalism by Stephen Kalberg, an internationally acclaimed Weberian scholar. Although capitalism and the discursive formation that has laid the foundation for its existence has changed very much, reading this classical work of Weber reminds one the nature and operations of capitalism that we take for granted...[Kalberg] has successfully overcome the daunting task of balancing between keeping Weber's message intact while at the same time providing a reader friendly translation." AlemSeghed Kebede, California State University, Bakersfield

"Essentially, Kalberg achieves his goal of providing an indispensable, up-to-date resource for the scholar, teacher, student while, at the same time presenting the general, albeit serious reader with an engaging version of this most outstanding of Weber's works. Auto/Biography Journal

Language Notes
Text: English (translation)
Original Language: German

From the Publisher
A brilliant book which studies the psychological conditions which made possible the development of capitalist civilization. The book analyzes the connection between the spread of Calvinism and a new attitude toward the pursuit of wealth in post-Reformation Europe and England, and attitude which permitted, encouraged--even sanctified--the human quest for prosperity.

Customer Reviews

Bad edition of a somewhat flawed classic
Weber's thesis is plausible-in fact, very plausible. However, it is a bit difficult to take seriously for a couple of reasons. The first is that he doesn't offer much empirical support for his ideas-he relies merely on the fact that the understanding of calling developed by Puritanism is consonant with the attitudes of the "spirit of capitalism." He expresses concern for working only with doctrines that had a kind of widespread psychological effect on the petit bourgeois of capitalist countries, but then doesn't prove that the doctrines he works with did have such an effect.

The second problem is that Weber does not deal at all with the causal links among class, religious doctrine, and capitalist activity. In fact, he explicitly admits (in n. 84 of the last chapter in the Routledge edition) that he has not dealt with class at all in this work. I find that problematic-certainly there seems to be a connection of some kind between the middle-class capitalist ethic and Calvinistic religion, but it is not clear which direction that link goes.

Finally, and only partially relevant, is the fact that this edition and this translation are terrible. The translator, working in the 1930s, assumed (rightly or wrongly) not only knowledge of Italian, French, and Latin on the part of his readers, but knowledge of German. Several quotations in the footnotes were left untranslated, which is not of much use to those who are reading Weber in English because they themselves don't understand German (well). References were also left untranslated; Routledge should have paid a grad student to track down good English editions of the most relevant German, Dutch, and French titles. Most insultingly, this rather expensive reprint edition is riddled with typographical errors. Routledge definitely dropped the ball on this one, perhaps assuming it was a sufficiently important work that even a very, very poor edition would sell.

Don't buy the Dover edition of this book.
The Dover edition of the book has been bound so tightly that it's difficult to turn the pages--and to read the words, which are nearly swallowed up by the binding. It feels like if you force it at all, the whole binding will come unglued.

It may be cheap, but it *feels* so extremely cheap that it's just not worth the money saved. Buy yourself another edition--or for that matter, just get the text free online. Anything's better than trying to read this edition.

A must-read work, but it has its problems...
Rather than a general theory or explanation of either economics or religion, Weber attempts to draw a specific link between what he sees as the conjunction of the work ethic of Protestant (mainly Calvinist) spiritual teachings, and the success of Western European Capitalism.

Weber is an astute analyst, in many ways. He rightly notes that often the 'sine qua non' of Capitalism is thought of as "greed". Arguing against this notion, Weber points out that all societies have had greedy people within their particular economic system-greed is thus a factor irrespective of economic systems. Replacing this, Weber proposes that the "spirit" of Capitalism be thought of as a particular moral attitude towards work and idleness-an attitude that holds that constant and diligent work for its own sake is a moral imperative. In the face of what Weber calls "the radical elimination of magic from the world" this work ethic was the existential option left for people in terms of atonement and personal compensation for inadequacies. I believe that these two insights are right on target.

If there is a weakness involved in his characterization of this Protestant "Ethic," it lies in the fact that Weber attempts to draw a strict dichotomy in the origins of this ethic. He states forcefully that this ethic does not come out of any Enlightenment thought. The problem with trying to separate this ethic from the Enlightenment, is that this ethic which posits diligent work for its own sake is clearly found in the ethics of Immanuel Kant, who classified this kind of work and labor as a "duty" (ethical rule) that the self has to itself. In other words, how much of this is the legacy of the Reformation and how much of this is the legacy of the Enlightenment?

The necessity for this kind of work also appears in the ethics of Hegelian philosophy. Hegel characterizes work as a means of the realization of Spirit within the human self, since the performance of duties which one would not normally choose to do can be thought of as a deliberate placing of oneself in the context of alienation. The individual then, through diligent "work," attempts to convert that which is foreign (antithetical) to the self into that which is of the self. Work is thus a means of overcoming a system of deliberate self-alienation, and is vitally necessary. Kant and Hegel, clearly two giants of Enlightenment thought, both maintain that the essence of diligent work is to become, not acquire-acquisition is a by-product and consequence of work. This is very similar to Weber's characterization of this ethos.

Another problem arises when we attempt to draw a strict separation between the worldly attitudes of Catholic monasticism and this "Protestant Ethic." While it is certainly true that Catholic monasticism placed a high degree of value on contemplatio, Catholic dogma, from Augustine through Gregory the Great and onwards, held explicitly that one must always return to work in the world-contemplatio was always insufficient in itself as a mode of being. Biblically, this was often seen in light of the Hebrew story of Rachel and Leah, as well as the Greek story of Mary and Martha. The contemplative life is certainly of "higher" value in Catholic thought, yet it must be seen as returning the soul to the life of activity, lest the soul run the risk of the heresy of "Quietism." Some forms of Catholic mysticism ran into heretical issues precisely because they held that the life of activity should be abandoned. So, while there may be a difference in degree, we should be careful not to draw a stronger split than is there. Weber writes as if only Luther or Calvin has the concept of a life's "calling," when this was always already part of Catholicism too.

This entire issue actually has its roots in Greek political philosophy, where we see a clear tension between the "practical life", and the "contemplative life." The issue persists into Roman life. We can even see some evidence of this type of Protestant ethos in Stoicism, which held that the active pursuit of virtue and public activity was the highest good. Contrast to Epicureanism, which held that the private, quiet study of philosophy and other pleasures, away from worldly life, was the highest good. The issue, of course, reemerges in Christian thought. But for all of its force in Protestantism, we must not take a myopic view that this was somehow unique to Protestantism in Western intellectual thought. Other factors than religion must have also played a role in the development of capitalism.

The role of Judiasm is Weber's biggest problem. According to his own endnotes, Jews enjoy more economic success and motivation---so why would Protestantism give birth to Capitalism?

We should nonetheless congratulate Weber for attempting to take a close look at the interactions between religious and economic thought. Like Marx, his work serves a good framework to examine the way religious thought influences and inteacts with factors like world economics.