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158-537: The phrase was initially coined in 1905 by sociologist Max Weber in his book The Protestant Ethic and the Spirit of Capitalism . Weber asserted that Protestant ethics and values, along with the Calvinist doctrines of asceticism and predestination , enabled the rise and spread of capitalism . Just as priests and caring professionals are deemed to have a vocation (or "calling" from God) for their work, according to

316-532: A New York Times article, published on June 8, 2003, Niall Ferguson claimed, using data from the Organisation for Economic Co-operation and Development (OECD), that "the experience of Western Europe in the past quarter-century offers an unexpected confirmation of the Protestant ethic", that the reason that people in modern Protestant Western European nations actually work fewer hours on average than in

474-508: A Protestant perspective to the political debate regarding the social question . In the same year, the Verein established a research program to examine the Ostflucht , which was the western migration of ethnically German agricultural labourers from eastern Germany and the corresponding influx of Polish farm workers into it. Weber was put in charge of the study and wrote a large part of

632-483: A bastion of interventionist foreign policy in combating Soviet expansionism. In 1953, Chodorov founded the Intercollegiate Society of Individualists (ISI), with Buckley as president, becoming the first national conservative student organization, reaching 50,000 members by the end of the century. In later years, ISI became extremely influential as a clearinghouse of conservative publications and as

790-499: A biography of her late husband in 1926 which became one of the central historical accounts of his life. Weber's sociology treated social action as its central focus. He also interpreted it as having been an important part of the field's scientific nature. He divided social action into the four categories of affectional , traditional , instrumental, and value-rational action . In his methodology, he distinguished himself from Émile Durkheim and Karl Marx in that his primary focus

948-480: A breakdown after his father died following an argument. Weber ceased teaching and travelled until the early 1900s. He recovered and wrote The Protestant Ethic and the Spirit of Capitalism . During the First World War , he initially supported Germany's war effort but became critical of it and supported democratisation. He also gave the lectures " Science as a Vocation " and " Politics as a Vocation ". After

1106-527: A cold and needed to cancel classes. By 14 June 1920, the cold had turned into influenza and he died of pneumonia in Munich. He had likely contracted the Spanish flu during the post-war pandemic and been subjected to insufficient medical care. Else von Richthofen, who was present by his deathbed alongside his wife, thought that he could have survived his illness if he had been given better treatment. His body

1264-583: A combination of their basis in natural law and the rising kulak class manipulating them for their own gain. His general interpretation of the Russian Revolution was that it lacked a clear leader and was not based on the Russian intellectuals' goals. Instead, it was the result of the peasants' emotional passions. In 1909, having become increasingly dissatisfied with the political conservatism and perceived lack of methodological discipline of

1422-678: A law student, later studying at the Royal Friedrich Wilhelm University of Berlin and the University of Göttingen . He practiced law and worked as a lecturer simultaneously with his studies. In 1886, Weber passed the Referendar examination, which was comparable to the bar association examination in the British and U.S. legal systems. Throughout the late 1880s, he continued to study law and history. Under

1580-685: A lecture titled " Politics as a Vocation ", which commented on the subject of politics. It was prompted by the early Weimar Republic 's political turmoil and was requested by the Free Student Youth. Shortly before he left to join the delegation in Versailles on 13 May 1919, Weber used his connections with the German National People's Party 's deputies to meet with Erich Ludendorff . He spent several hours unsuccessfully trying to convince Ludendorff to surrender himself to

1738-641: A locus of the conservative intellectual movement in America. It later evolved into the Intercollegiate Studies Institute. Chodorov was a major influence on many of those who would go on to lead the libertarian and conservative movements, including Buckley, M. Stanton Evans , Murray Rothbard , Edmund A. Opitz, and James J. Martin . Rothbard, an economist, wrote: I shall never forget the profound thrill—a thrill of intellectual liberation—that ran through me when I first encountered

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1896-653: A personal chronology that his widow later destroyed. Its destruction was possibly caused by Marianne's fear that his work would have been discredited by the Nazis if his experience with mental illness were widely known. After recovering from his illness, Weber accepted a position as an associate editor of the Archiv für Sozialwissenschaft und Sozialpolitik ( Archive for Social Science and Social Policy ) in 1904, alongside his colleagues Edgar Jaffé and Werner Sombart. It facilitated his reintroduction to academia and became one of

2054-623: A politician, he associated them with different types of people and mindsets. These different types of people and mindsets reflected the pacifists and those who wanted to reverse Germany's defeat in the First World War, respectively. Frank Chodorov Frank Chodorov (February 15, 1887 – December 28, 1966) was an American intellectual, author, and member of the Old Right , a group of classically liberal thinkers who were non-interventionist in foreign policy and opposed to both

2212-520: A previously vacant chair in political economy that he had been in consideration for since October 1917. Later, in Munich , he was appointed to Lujo Brentano 's chair in social science, economic history, and political economy. He accepted the appointment in order to be closer to his mistress, Else von Richthofen. Responding to student requests, he gave a series of lectures on economic history. The student transcriptions of it were later edited and published as

2370-608: A professor. His condition forced him seek an exemption from his teaching obligations, which he was granted in 1899. He spent time in the Heilanstalt für Nervenkranke Konstanzer Hof in 1898 and in a different sanatorium in Bad Urach in 1900. Weber also travelled to Corsica and Italy between 1899 and 1903 in order to alleviate his illness. He fully withdrew from teaching in 1903 and did not return to it until 1918. Weber thoroughly described his ordeal with mental illness in

2528-550: A psychological justification for it in the form of the cycle of reincarnation . A person's position in the caste order was thought to have been determined by one's actions in their past life. As a result, advancement of the soul and obeying the predetermined order were more important than seeking advancement in the material world, including economic advancement. Weber ended his research of society and religion in India by bringing in insights from his previous work on China to discuss

2686-505: A relationship and semi-engagement with Emmy Baumgarten, the daughter of Hermann Baumgarten. Afterwards, he began a relationship with his distant cousin Marianne Schnitger in 1893 and married her on 20 September of that year. The marriage gave Weber financial independence, allowing him to leave his parents' household. They had no children. Marianne was a feminist activist and an author in her own right. Academically, between

2844-529: A result of its creation of a worldly perspective. As a result, the inheritors of that system were entrapped in a socioeconomic iron cage. Weber's work in the field of sociology of religion began with the book The Protestant Ethic and the Spirit of Capitalism . It continued with the book series The Economic Ethics of the World Religions , which contained The Religion of China , The Religion of India , and Ancient Judaism . However, his work

3002-600: A scholar. Weber also began a sadomasochistic affair with Else von Richthofen the next year. Meanwhile, she was simultaneously conducting an affair with his brother, Alfred . Max Weber's affairs with Richtofen and Mina Tobler lasted until his death in 1920. After the war ended, Weber unsuccessfully ran for a seat in the Weimar National Assembly in January 1919 as a member of the liberal German Democratic Party , which he had co-founded. He also advised

3160-460: A seminar that contained a discussion of Oswald Spengler 's The Decline of the West . Weber respected him and privately described him as having been "a very brilliant and scholarly dilettante". That seminar provoked some of his students, who knew Spengler personally, to suggest that he debate Spengler alongside other scholars. They met in the Munich town hall and debated for two days. The audience

3318-475: A sign of salvation were representative of ascetic Protestantism. Ascetic Protestants practiced inner-worldly asceticism and sought to change the world to better reflect their beliefs. The notion of a religious calling, when combined with predestination , meant that each individual had to take action to prove their salvation to themselves. However, the success that these religious principles created ultimately removed them as an influence on modern capitalism as

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3476-424: A theological or ethical lens, he interpreted it through a social one. Furthermore, he incorporated Friedrich Nietzsche 's concept of Ressentiment into his discussion of the topic. However, Weber disagreed with Nietzsche's emotional discussion of the topic and his interpretation of it as having been a Jewish-derived expression of slave morality . Weber divided theodicy into three main types: Weber defined

3634-604: A universal God became more popular and desirable. In The Religion of China: Confucianism and Taoism , Weber focused on those aspects of Chinese society that were different from those of Western Europe, especially those aspects that contrasted with Puritanism . As part of that, he questioned why capitalism had not developed in China. He focused on the issues of Chinese urban development, Chinese patrimonialism and officialdom and Chinese religion and philosophy  – primarily Confucianism and Taoism  – as

3792-471: A value-free organisation. Ultimately, that prompted his resignation from it. Rationalisation was a central theme in Weber's scholarship. This theme was situated in the larger context of the relationship between psychological motivations, cultural values, cultural beliefs, and the structure of the society. Weber understood rationalisation as having resulted in increasing knowledge, growing impersonality, and

3950-490: A variety of magazines, including H.L. Mencken 's American Mercury , the Saturday Evening Post and Scribner's . In 1944, he launched a four-page monthly broadsheet called analysis , described as "an individualistic publication—the only one of its kind in America." Murray Rothbard called it "one of the best, though undoubtedly the most neglected, of the 'little magazines' that has ever been published in

4108-487: A variety of other contributions to economic sociology , political sociology , and the sociology of religion . After his death, the rise of Weberian scholarship was slowed by the Weimar Republic 's political instability and the rise of Nazi Germany . In the post-war era, organised scholarship began to appear, led by Talcott Parsons . Other American and British scholars were also involved in its development. Over

4266-415: Is a schematic that represents a social action and considers the role of meaning in it. By its nature, it was an exaggeration of an empirical situation through its assumption that the involved individuals were rational, had complete situational knowledge, were completely aware of the situation, were completely aware of their actions, and made no errors. This was then contrasted with empirical reality, allowing

4424-406: Is a vindication of God in this life: a theodicy of fortune ; this supported religious and social actions that proved their right to possess even greater wealth. In contrast, those without the ethic instead emphasized that God will be vindicated by granting wealth and happiness in the next life: a theodicy of misfortune . These beliefs guided expectations, behaviour and culture, etc. According to

4582-573: Is associated with the modernization phase of a region's economic development and thus, in principle, can be found for any religion or for non-religious persons. A 2013 study of 44 European countries found that religious heritage of countries explains half of the between-country variation in Europe in Work Ethic, more than modernity, while factors such as income, education, religion and (in another study) secularization explain relatively little. However,

4740-578: Is in the 2003 analysis of Western Europe by Riis. A re-examination of Weber's Protestant Ethic indicates that what was important for long-term economic growth was not a greater propensity to save and work of individual Protestants but rather the manner in which a group of Protestants interacted compared with a group of Catholics. [REDACTED] Quotations related to Protestant work ethic at Wikiquote Max Weber Maximilian Carl Emil Weber ( / ˈ v eɪ b ər / ; German: [maks ˈveːbɐ] ; 21 April 1864 – 14 June 1920)

4898-494: The Methodenstreit . In the first chapter of Economy and Society , he argued that only individuals "can be treated as agents in a course of subjectively understandable action". Despite the term's usage of "individualism", Weber did not interpret the individual as being the true source for sociological explanations. Instead, while only individuals could engage in intentional action, they were not necessarily separate from

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5056-602: The Verein , he co-founded the German Sociological Association ( Deutsche Gesellschaft für Soziologie ) and served as its first treasurer. Weber associated the society with the Verein and viewed the two organisations as not having been competitors. He unsuccessfully tried to steer the direction of the association. As part of that, Weber tried to make the Archiv its official journal. He resigned from his position as treasurer in 1912. That

5214-573: The General Economic History by Siegmund Hellmann  [ de ] and Melchior Palyi  [ de ] in 1923. In terms of politics, he opposed the pardoning of the Bavarian Minister-President Kurt Eisner 's murderer, Anton Graf von Arco auf Valley . In response to that, right-wing students disrupted his classes and protested in front of his home. In early 1920, Weber gave

5372-548: The Allies . This debate also shifted to other subjects, such as who was culpable for Germany's defeat in the war. Weber thought that the German high command had failed, while Ludendorff regarded Weber as a democrat who was partially responsible for the revolution. Weber tried to disabuse him of that notion by expressing support for a democratic system with a strong executive. Since he held Ludendorff responsible for Germany's defeat in

5530-530: The Henry George School of Social Science in New York. There, he established (with Will Lissner) and edited a school paper, The Freeman . It published articles by Albert Jay Nock (founder of an earlier journal also called The Freeman ), as well as such leading figures of the day as John Dewey , George Bernard Shaw , Bertrand Russell , Lincoln Steffens and Thorsten Veblen . Chodorov used

5688-558: The National-Social Association , which was a Christian socialist and nationalist political organisation. Weber was pessimistic regarding the association's ability to succeed, and it dissolved after winning a single seat in the Reichstag during the 1903 German federal election . In 1896, he accepted an appointment to a chair in economics and finance at Heidelberg University . There, Weber and his wife became

5846-472: The Near East , with the exemplary prophecies found in mainland Asia that focused more on reaching to the educated elites and enlightening them on the proper ways to live one's life, usually with little emphasis on hard work and the material world. It was those differences that prevented Western countries from following the paths of the earlier Chinese and Indian civilisations. His next work, Ancient Judaism ,

6004-480: The Reformation still far off in the future. Furthermore, he also highlighted the conclusions of other historians, noting that, compared to Catholics, Protestants were "not more likely to hold the high-status capitalist positions", that Catholic Europe did not lag in its industrial development compared to Protestant areas, and that even Weber wrote that "fully developed capitalism had appeared in Europe" long before

6162-403: The ethical basis of private property ; he stresses the function of capital in an advancing civilization; he emphasizes the greater productivity of voluntary cooperation in a free market economy, the moral degeneration of a people subjected to state direction and socialistic conformity. His is the philosophy of free enterprise , free trade , free men. In 1937, Chodorov became director of

6320-733: The textile industry . Over time, Weber was affected by the marital and personality tensions between his father, who enjoyed material pleasures while overlooking religious and philanthropic causes, and his mother, a devout Calvinist and philanthropist. Weber entered the Doebbelinsche Privatschule in Charlottenburg in 1870, before attending the Kaiserin-Augusta-Gymnasium between 1872 and 1882. While in class, bored and unimpressed with his teachers, Weber secretly read all forty volumes by

6478-604: The "northern countries took over the place that earlier had been so long and brilliantly been occupied by the old capitalist centers of the Mediterranean. They invented nothing, either in technology or business management". Historian Laurence R. Iannaccone has written that "Ironically, the most noteworthy feature of the Protestant Ethic thesis is its absence of empirical support", citing the work of Swedish economic historian Kurt Samuelsson that "economic progress

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6636-497: The 14th century , not in the Protestant areas of Europe. Danish macroeconomist Thomas Barnebeck Andersen et al. found that the location of monasteries of the Catholic Order of Cistercians , and specifically their density, highly correlated to this work ethic in later centuries; ninety percent of these monasteries were founded before the year 1300 AD. Economist Joseph Henrich found that this correlation extends right up to

6794-671: The American entry into World War II and the New Deal . He was called by Ralph Raico "the last of the Old Right greats." Chodorov is best known for writing The Income Tax: Root of All Evil (1954), a book inspired by Georgist single-tax notions which has influenced many later libertarian thinkers, including Murray Rothbard . Born Fishel Chodorowsky on the Lower West Side of New York City on February 15, 1887, he

6952-526: The Catholic attention to production within the family and to personal contacts: "Protestant values are shown to shape a type of individual who exerts greater effort in mutual social control, supports institutions more and more critically, is less bound to close circles of family and friends, and also holds more homogenous values.… (which ultimately works) in favour of anonymous markets, as they facilitate legal enforcement and impersonal exchange." A similar result

7110-545: The Catholic ones or in the United States is due to a decline in active Protestantism. There are studies of the existence and impact of the so-called Protestant Ethic on individuals. A study at the University of Groningen shows that unemployed Protestants fare much worse than the general population psychologically. The original New England Colonies in 1677 were mostly Protestant in origin and exhibited industriousness and respect for laws. Pastor John Starke writes that

7268-891: The Congress of Arts and Sciences that was held in connection with the Louisiana Purchase Exposition in St. Louis alongside his wife, Werner Sombart, Ernst Troeltsch, and other German scholars. Taking advantage of the fair, the Webers embarked on a trip that began and ended in New York City and lasted for almost three months. They travelled throughout the country, from New England to the Deep South . Different communities were visited, including German immigrant towns and African American communities. North Carolina

7426-939: The Emperor and the Pope" and "About the Roman Imperial Period from Constantine to the Migration Period". Two years later, also during Christmastime, he wrote another historical essay, "Observations on the Ethnic Character, Development, and History of the Indo-European Nations". These three essays were non-derivative contributions to the philosophy of history and were derived from Weber's reading of "numerous sources". In 1882, Weber enrolled in Heidelberg University as

7584-520: The Jewish people as having been a pariah people, which meant that they were separated from the society that contained them. He examined the ancient Jewish people's origins and social structures. In his view, the Israelites maintained order through a covenant with the war god Yahweh and the practice of warrior asceticism. Under Solomon , that changed into a more organised and law-based society than

7742-625: The Middle Ages, Based on Southern European Documents , which he published in the same year. Two years later, Weber worked with the statistician August Meitzen to complete his habilitation , a post-doctoral thesis, titled Roman Agrarian History and Its Significance for Public and Private Law . Having thus become a Privatdozent , Weber joined the faculty of the Royal Friedrich Wilhelm University of Berlin, lecturing, conducting research, and consulting for

7900-620: The National Assembly in its drafting of the Weimar Constitution . While he was campaigning for his party, Weber critiqued the left and complained about Karl Liebknecht and Rosa Luxemburg who led the leftist Spartacus League . He regarded the German Revolution of 1918–1919 as having been responsible for Germany's inability to fight against Poland 's claims on its eastern territories. His opposition to

8058-621: The Parable of the Ten Minas in the Book of Luke. The Apostle Paul in 2 Thessalonians said "If anyone is not willing to work, let him not eat." The first permanent English settlement in America in the 17th century, at Jamestown , was led by John Smith . He trained the first English settlers to work at farming and fishing. These settlers were ill-equipped to survive in the English settlements in

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8216-441: The Protestant Ethic thesis is its absence of empirical support." The concept is often credited with helping to define the self-view of societies of Northern, Central and Northwestern Europe as well as the United States. Following a study trip to America, Weber developed his theory of the Protestant Ethic, which included more considerations than attitude to work. Those with the ethic believed that good fortune (e.g. from hard work)

8374-423: The Protestant work ethic "multiplied myths about Protestantism, Calvinism, vocation, and capitalism. To this day, many believe Protestants work hard so as to build evidence for salvation." Some support exists that the Protestant work ethic may be so ingrained in American culture that when it appears people may not recognize it. Due to the history of Protestantism in the United States, it may be difficult to separate

8532-570: The Protestant work ethic the "lowly" workman also has a noble vocation which he can fulfill through dedication to his work. Weber's book is one of the most influential and cited in sociology, although the thesis presented has been controversial since its release. In opposition to Weber, historians such as Fernand Braudel and Hugh Trevor-Roper assert that the Protestant work ethic did not create capitalism and that capitalism developed in pre- Reformation Catholic communities. Historian Laurence R. Iannaccone has written that "the most noteworthy feature of

8690-562: The Puritans' religious calling to work caused them to systematically obtain wealth. They wished to prove that they were members of the elect who were destined to go to Heaven. Weber used Benjamin Franklin 's personal ethic, as described in his " Advice to a Young Tradesman ", as an example of the Protestant sects' economic ethic. Both rationalisation and the ideal type , concepts that later became central to his scholarship, appeared in

8848-498: The Reformation. As British historian Hugh Trevor-Roper stated, the concept that "large-scale industrial capitalism was ideologically impossible before the Reformation is exploded by the simple fact that it existed". French historian Fernand Braudel wrote that "all historians" opposed the "tenuous theory" of Protestant ethic, despite not being able to entirely quash the theory "once and for all". Braudel continues to remark that

9006-596: The Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God." Another passage from the Book of Proverbs in the Old Testament provides an example: "A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man." The New Testament also provides many examples, such as

9164-486: The Spirit of Capitalism is Weber's most famous work. It was his first work on how religions affected economic systems' development. In the book, he put forward the thesis that the Protestant work ethic , which was derived from the theological ideas of the Reformation , influenced the development of capitalism. Weber was looking for elective affinities between the Protestant work ethic and capitalism. He argued that

9322-459: The United States." Along with Nock's works, Chodorov was influenced by Franz Oppenheimer 's The State : "between the state and the individual there is always a tug-of-war," wrote Chodorov, "whatever power one acquires must be to the detriment of the other." In 1954, Chodorov again became editor of The Freeman , in its new incarnation, revived under the auspices of Foundation for Economic Education (FEE). He contributed several articles over

9480-605: The areas in which Chinese development significantly differed from the European route. According to Weber, Confucianism and Puritanism were superficially similar, but were actually largely different from one another. Instead, they were mutually exclusive types of rational thought , each attempting to prescribe a way of life based on religious dogma. Notably, they both valued self-control and restraint and did not oppose accumulation of wealth. However, both of those qualities were simply means to different final goals. Confucianism's goal

9638-631: The belief in supernatural interference in the material world. Due to disenchantment, this gave way to rational and scientific explanations for events. According to the Sociology of Religion religious activity began with actions in the material world that people associated with vague spirits and gave magical meanings to. Over time, these magical beliefs became increasingly systemised and the spirits became gods that were represented by symbols. This increasing theological systemisation resulted in polytheism and organised religion . Increasing rationality caused

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9796-497: The calling quickly gave to the modern entrepreneur a fabulously clear conscience – and also industrious workers; he gave to his employees as the wages of their ascetic devotion to the calling and of co-operation in his ruthless exploitation of them through capitalism the prospect of eternal salvation. —Max Weber in The Protestant Ethic and the Spirit of Capitalism , 1905. The Protestant Ethic and

9954-545: The case needed to be dealt with by bourgeois reformers who were not "derailed". A year later, also in spring, he again holidayed in Ascona. The community contained several different expressions of the then-contemporaneous radical political and lifestyle reform movements. They included naturism , free love , and Western esotericism , among others. Weber was critical of the anarchist and erotic movements in Ascona, as he viewed their fusion as having been politically absurd. After

10112-438: The case, as that is determined by those value ideas in the light of which we look at "culture" in each individual case. —Max Weber in "The 'Objectivity' of Knowledge in Social Science and Social Policy", 1904. In terms of methodology, Weber was primarily concerned with the question of objectivity and subjectivity , distinguishing social action from social behavior and noting that social action must be understood through

10270-474: The central figures in the eponymous Weber Circle , which included Georg Jellinek , Ernst Troeltsch , and Werner Sombart . Younger scholars, such as György Lukács and Robert Michels , also joined it. In 1897, Weber had a severe quarrel with his father. Weber Sr. died two months later, leaving the argument unresolved. Afterwards, Weber became increasingly prone to depression, nervousness, and insomnia , which made it difficult for him to fulfill his duties as

10428-426: The children in Heidelberg or move closer to Geheeb's Odenwaldschule ("Odenwald School") so that he could be alone in Munich with his mistress, Else von Richthofen . He left the decision to Marianne, but she said that only he could make the decision to leave for himself. While this was occurring, Weber began to believe that own life had reached its end. On 4 June 1920, Weber's students were informed that he had

10586-423: The choosing of values. With regards to economics, he argued that productivity was not a useful scientific concept, as it could impede the proper evaluation of economic phenomena. The principle of methodological individualism, which holds that social scientists should seek to understand collectivities solely as the result of individual people's actions, can be traced to Weber. The term "methodological individualism"

10744-486: The classification of legitimate authority into three ideal types – rational-legal , traditional , and charismatic  – of which rational-legal was the dominant one in the modern world. In these works, Weber described what he saw as society's movement towards rationalisation. Bureaucratic states justified themselves through their own rationality and were supported by expert knowledge which made them rational. Rationalisation could also be seen in

10902-431: The classroom. He first articulated it in his writings on scientific philosophy, including "The 'Objectivity' of Knowledge in Social Science and Social Policy" and "Science as a Vocation". Weber was influenced by Heinrich Rickert 's concept of value-relevance. Rickert used it to relate historical objects to values while maintaining objectivity through explicitly defined conceptual distinctions. However, Weber disagreed with

11060-504: The collective group. He interpreted methodological individualism as having had close proximity to verstehende ("interpretive") sociology, as actions could be interpreted subjectively. Similarly, it was also related to ideal types in that it involved discussions of abstract and rational models of human behaviour. The ideal type was a central concept in Weber's methodology. He interpreted them as having been indispensable for it. Due their taking of meaning into account, they are unique to

11218-463: The completion of his dissertation and habilitation, Weber took an interest in contemporary social policy . He joined the Verein für Socialpolitik ("Association for Social Policy") in 1888. The Verein was an organisation of reformist thinkers who were generally members of the historical school of economics . He also involved himself in politics, participating in the founding of the left-leaning Evangelical Social Congress in 1890. It applied

11376-641: The concept of a Protestant work ethic to racist ideals . Civil rights activist Martin Luther King Jr. said: We have deluded ourselves into believing the myth that capitalism grew and prospered out of the Protestant ethic of hard work and sacrifice. The fact is that capitalism was built on the exploitation and suffering of black slaves and continues to thrive on the exploitation of the poor—both black and white, here and abroad. Late 20th century works by Lawrence Harrison , Samuel P. Huntington , and David Landes revitalized interest in Weber's thesis. In

11534-486: The context of wider debates about social scientific methodology. The first of which was the Methodenstreit ("method dispute"). His position in it was close to historicism , as he thought that social actions were heavily tied to particular historical contexts. Furthermore, analysing social actions required an understanding of the relevant individuals' subjective motivations. Therefore, his methodology emphasised

11692-414: The course of the twentieth century, Weber's reputation rose due to the publication of translations of his works and scholarly interpretations of his life and works. As a result of these works, he began to be regarded as a founding father of sociology, alongside Karl Marx and Émile Durkheim , and one of the central figures in the development of the social sciences more generally. Maximilian Carl Emil Weber

11850-414: The creation of capitalism became unnecessary and it became able to propagate itself without them. What Weber depicted was not only the secularisation of Western culture , but also and especially the development of modern societies from the viewpoint of rationalisation. The new structures of society were marked by the differentiation of the two functionally intermeshing systems that had taken shape around

12008-402: The development of Western monotheism, which resulted in groups focusing on specific gods for political and economic purposes, creating a universal religion. According to Weber, Protestantism encouraged an increased pursuit of rationality that led to the devaluing of itself. In turn, this devaluation led to nihilism through its destruction of unifying values. The development of the concept of

12166-402: The development of capitalism in the West and the absence of it in China. In The Religion of India: The Sociology of Hinduism and Buddhism , Weber dealt with the structure of Indian society, with the orthodox doctrines of Hinduism and the heterodox doctrines of Buddhism , with modifications brought by the influence of popular religiosity and finally with the impact of religious beliefs on

12324-469: The early 1600s and were on the precipice of dying. John Smith emphasized the Protestant work ethic and helped propagate it by stating "He that will not work, shall not eat" which is a direct reference to 2 Thessalonians 3:10. This policy is credited with helping the early colony survive and thrive in its relatively harsh environment. Writer Frank Chodorov argued that the Protestant ethic was long considered indispensable for American political figures: There

12482-491: The economics of taxation, have ever given utterance to this shattering and demolishing truth? Chodorov was a secular Jew and gained a greater appreciation for religious thought in later years. He was a fan of westerns . In the North American Confederacy alternate history series by L. Neil Smith , in which the United States becomes a libertarian state after a successful Whiskey Rebellion and

12640-430: The economy, with the development of a highly rational and calculating capitalism. Capitalism's rationality related to its basis in calculation, which separated it from alternative forms of economic organisation. State bureaucracy and capitalism served as the twin pillars of the developing rational society. These changes eliminated the preexisting traditions that relied on the trades. Weber also saw rationalisation as one of

12798-439: The enhanced control of social and material life. He was ambivalent towards rationalisation. Weber admitted that it was responsible for many advances, particularly freeing humans from traditional, restrictive, and illogical social guidelines. However, he also criticised it for dehumanising individuals as "cogs in the machine" and curtailing their freedom, trapping them in the iron cage of rationality and bureaucracy. His studies of

12956-402: The event's romantic atmosphere. After he spoke at the first one, he became involved in the planning for the second one, as Diederichs thought that the conferences needed someone who could serve as an oppositional figure. In this capacity, he argued against the political romanticism that Max Maurenbrecher , a former theologian, espoused. Weber also opposed what he saw as the excessive rhetoric of

13114-462: The faith they received, and that faith apart from works is dead and barren, the Calvinist theologians taught that only those who were predestined to be saved would be saved. For Protestants, salvation is a gift from God; this is the Protestant distinction of sola gratia . In light of salvation being a gift of grace, Protestants viewed work as stewardship given to them. Thus Protestants were not working in order to achieve salvation but viewed work as

13272-615: The final report, which generated considerable attention and controversy, marking the beginning of his renown as a social scientist. From 1893 to 1899, Weber was a member of the Pan-German League ( Alldeutscher Verband ), an organisation that campaigned against the influx of Polish workers. The degree of his support for the Germanisation of Poles and similar nationalist policies continues to be debated by scholars. Weber and his wife moved to Freiburg in 1894, where he

13430-543: The government. Weber's years as a university student were dotted with several periods of military service, the longest of which lasted between October 1883 and September 1884. During this time, he was in Strasbourg and attended classes at the University of Strasbourg that his uncle, the historian Hermann Baumgarten , taught. Weber befriended Baumgarten and he influenced Weber's growing liberalism and criticism of Otto von Bismarck 's domination of German politics. He

13588-567: The human mind would, "objectively" speaking, be less law-like, but for the following two reasons: (1) knowledge of social laws does not constitute knowledge of social reality, but is only one of the various tools that our intellect needs for that [latter] purpose; (2) knowledge of cultural occurrences is only conceivable if it takes as its point of departure the significance that the reality of life, with its always individual character, has for us in certain particular respects. No law can reveal to us in what sense and in what respects this will be

13746-481: The idea that a scholar could maintain objectivity while ascribing to a hierarchy of values in the way that Rickert did, however. His argument regarding value-freedom was connected to his involvement in the Werturteilsstreit . As part of it, he argued in favour of the idea that the social sciences needed to be value-free. During it, he unsuccessfully tried to turn the German Sociological Association into

13904-430: The importance of societal class within religion by examining the difference between the theodicies of fortune and misfortune and to what class structures they apply. The theodicy of fortune related to the desire of those who were successful to prove that they deserved it. They were also prone to not being satisfied with what they already had and wished to avoid the notion that they were illegitimate or sinful. Those without

14062-412: The importance of subjectivity in the social sciences made the creation of fool-proof, universal laws much more difficult than in the natural sciences and that the amount of objective knowledge that social sciences were able to create was limited. Overall, he supported objective science as a goal worth striving for but noted that it was ultimately an unreachable goal. Weber's methodology was developed in

14220-489: The initial concentric dispersion of the Reformation to use distance to Wittenberg as an instrument for Protestantism". However, they also note that, between Luther (1500) and Prussia during the Franco-Prussian War (1870–71), the limited data available has meant that the period in question is regarded as a "black box" and that only "some cursory discussion and analysis" is possible. A 2021 study argues that

14378-407: The intermediatory steps of polytheism , pantheism , and monotheism . According to him, this was the result of growing economic stability, which allowed for professionalisation and the evolution of an increasingly sophisticated priesthood. As societies grew more complex and encompassed different groups, a hierarchy of gods developed. Meanwhile, as their power became more centralised, the concept of

14536-419: The magazine to express his antiwar views: Every day we must repeat to ourselves as a liturgy, the truth that war is caused by the conditions that bring about poverty; that no war is justified; that no war benefits the people; that war is an instrument whereby the haves increase their hold on the have-nots; that war destroys liberty. With the coming of World War II , such views were no longer tolerated: Chodorov

14694-437: The main factors that set the West apart from the rest of the world. He also applied rationalisation to music in his The Rational and Social Foundations of Music . In writing it, he was influenced by his affair with the pianist Mina Tobler  [ de ] and a sense that Western music was the only type that had become harmonic, while other cultures' music was more intense and focused on hearing. Weber argued that music

14852-527: The means by which they could be a blessing to others. Hard work and frugality were thought to be two important applications of being a steward of what God had given them. Protestants were thus attracted to these qualities and strove to reach them. There are many specific theological examples in the Bible used to support a work ethic. Old Testament examples abound, such as God's command in Exodus 20:8–10 to "Remember

15010-405: The most prominent social science journals as a result of his efforts. Weber published some of his most seminal works in this journal, including his book The Protestant Ethic and the Spirit of Capitalism , which became his most famous work and laid the foundations for his later research on the impact of religion on the development of economic systems. Also in 1904, he was invited to participate in

15168-476: The name of Frank Chodorov, months before we were to meet in person. As a young graduate student in economics, I had always believed in the free market, and had become increasingly libertarian over the years, but this sentiment was as nothing to the headline that burst forth in the title of a pamphlet that I chanced upon at the university bookstore: Taxation is Robbery , by Frank Chodorov. There it was; simple perhaps, but how many of us, let alone how many professors of

15326-424: The old confederation was. Religiously, the priests replaced the previous charismatic religious leaders. Weber thought that Elijah was the first prophet to have risen from the shepherds. Elijah promulgated political prophecies and opposed the monarchy . Weber used the concept of theodicy in his interpretation of theology and religion throughout his corpus. This involved both his scholarly and personal interests in

15484-418: The oppositional gesinnungsethik and verantwortungsethik  [ de ] (the "ethic of ultimate ends" and the "ethic of responsibility"). An adherent of the verantwortungsethik justified their actions based on their consequences. Meanwhile, an adherent of the gesinnungsethik justified their actions based on their ideals. While Weber thought that both of them would ideally be present in

15642-756: The organisational cores of the capitalist enterprise and the bureaucratic state apparatus. Weber understood this process as the institutionalisation of purposive-rational economic and administrative action. To the degree that everyday life was affected by this cultural and societal rationalisation, traditional forms of life – which in the early modern period were differentiated primarily according to one's trade – were dissolved. — Jürgen Habermas in The Philosophical Discourse of Modernity: Twelve Lectures , 1990. Weber continued his investigation into this matter in later works, notably in his studies on bureaucracy and on

15800-405: The origin of modern capitalism was in the religious ideas of the Reformation. According to him, certain types of Protestantism – notably Calvinism  – were supportive of the rational pursuit of economic gain and the worldly activities that were dedicated to it, seeing those activities as having been endowed with moral and spiritual significance. The spirit of capitalism

15958-522: The outbreak of the First World War in 1914, Weber volunteered for service and was appointed as a reserve officer in charge of organising the army hospitals in Heidelberg, a role he fulfilled until the end of 1915. His views on the war and the expansion of the German Empire changed over the course of the conflict. Early on, he supported the German war effort , with some hesitation, viewing

16116-522: The pedagogue Paul Geheeb ended his affair with her. Weber thought positively of it, as he thought that her suicide was justified and that suicide in general could be an honourable act. Weber and his wife took in Lili's four children and planned to raise them. He was uncomfortable with his newfound role as a father figure, but he thought that Marianne was fulfilled as a woman by this event. She later formally adopted them in 1928. Weber wished for her to stay with

16274-547: The philosopher Wilhelm Dilthey , the jurist Levin Goldschmidt , and the historian Theodor Mommsen . The young Weber and his brother Alfred , who also became a sociologist, passed their formative years in this intellectual atmosphere. Meanwhile, Fallenstein was partly descended from the French Huguenot Souchay family  [ de ] , which had obtained wealth through international commerce and

16432-540: The pianist Mina Tobler  [ de ] . After a failed attempt to court Richthofen, Weber began an affair with Tobler in 1911. Later, during the spring of 1913, Weber holidayed in the Monte Verità community in Ascona , Switzerland . While holidaying, he was advising Frieda Gross in her custody battle for her children. He opposed Erich Mühsam 's involvement because Mühsam was an anarchist . Weber argued that

16590-711: The relationship between contemporary Pentecostalism and neoliberal capitalism, and second, the relationship between Calvinistic asceticism and modern capitalism that interested Weber. Nevertheless, Kirby emphasises the enduring relevance of Weber's analysis: he proposes a "new elective affinity" between contemporary Pentecostalism and neoliberal capitalism, suggesting that neo-Pentecostal churches may act as vehicles for embedding neoliberal economic processes, for instance by encouraging practitioners to become entrepreneurial, responsibilised citizens. Austrian political economist Joseph Schumpeter argued that capitalism began in Italy in

16748-447: The religions of China , India , and ancient Judaism . In terms of government, Weber argued that states were defined by their monopoly on violence and categorised social authority into three distinct forms : charismatic , traditional , and rational-legal . He was also a key proponent of methodological antipositivism , arguing for the study of social action through interpretive rather than purely empiricist methods. Weber made

16906-775: The researcher to better understand it. However, ideal types are not direct representations of reality and Weber warned against interpreting them as such. He placed no limits on what could be analysed through the use of ideal types. Since, for him, rational methodology and science were synonymous with one another, ideal types were constructed rationally. Weber believed that social scientists needed to avoid making value-judgements. Instead, he wanted social scientific research to be value-free. This would give them objectivity, but it needed to be combined with an acknowledgement that their research connected with values in different ways. As part of his support for value-freedom, Weber opposed both instructors and students promoting their political views in

17064-557: The revolution may have prevented Friedrich Ebert , the new president of Germany and a member of the Social Democratic Party , from appointing him as a minister or ambassador. Weber was also critical of the Treaty of Versailles , which he believed unjustly assigned war guilt to Germany . Instead, he believed that many countries were guilty of starting it, not just Germany. In making this case, Weber argued that Russia

17222-514: The revolution's ability to succeed, Weber supported the establishment of a liberal democracy in Russia. He wrote two essays on it that were published in the Archiv . Weber interpreted the revolution as having been the result of the peasants' desire for land. He discussed the role of the obshchina , rural peasant communities, in Russian political debates. According to Weber, they were difficult for liberal agrarian reformers to abolish due to

17380-472: The sacraments or actions that proved their right to possess greater wealth. In political sociology , one of Weber's most influential contributions is his lecture " Politics as a Vocation ", in which he defined the state as an entity that was " based on the legitimate use of force ". Accordingly, Weber proposed that politics is the sharing of state power between various groups, whereas political leaders were those who wielded this power. He divided action into

17538-539: The secular ethic of Indian society. In Weber's view, Hinduism in India, like Confucianism in China, was a barrier for capitalism. The Indian caste system , which developed in post-Classical India and served as the source for legitimate social interactions, served as a key part of that. Both Hinduism and the Brahmins ' high status upheld the caste system. The Brahmins used their monopoly on education and theological authority to maintain their position, while Hinduism created

17696-584: The similarities of the Asian belief systems. He noted that these religions' believers used otherworldly mystical experiences to interpret the meaning of life. The social world was fundamentally divided between the educated elite who followed the guidance of a prophet or wise man and the uneducated masses whose beliefs are centered on magic. In Asia, there were no messianic prophecies to give both educated and uneducated followers meaning in their regular lives. Weber juxtaposed such Messianic prophecies, notably from

17854-506: The social sciences. The term "ideal type" was derived from Georg Jellinek 's use of it. Weber outlined it in " The 'Objectivity' of Knowledge in Social Science and Social Policy " and the first chapter of Economy and Society . The ideal types' three functions are the formulation of terminology, classifications, and hypotheses. The latter task was of the greatest importance of the three. In terms of their construction, an ideal type

18012-416: The social sciences. It originated with a debate in the Verein für Socialpolitik between the supporters of the idea that ethics was an important consideration in the field of economics and those who opposed it. Weber's position was that the social sciences should strive to be value-free . In his view, scholars and students needed to avoid promoting political values in the classroom. Science had no part in

18170-425: The study showed that Protestant heritage was actually the least correlated with a strong work ethic, with Muslim, then Orthodox, then Catholic heritages being the strongest. A 2009 study of 32 mainly developed countries found no difference in work ethic between Catholics and Protestants, after correcting for demographic and country effects; however, it found substantial support for a social ethic effect due to e.g.

18328-444: The subject began with The Protestant Ethic and the Spirit of Capitalism . In it, he argued that Protestantism 's – particularly Calvinism 's – redefinition of the connection between work and piety caused a shift towards rational efforts that were aimed at achieving economic gain. In Protestantism, piety towards God was expressed through one's secular vocation. The religious principles that influenced

18486-415: The subject. It was central to his conception of humanity, which he interpreted as having been connected with finding meaning. Theodicy was a popular subject of study amongst German scholars who sought to determine how a world created by an omnibenevolent and omnipotent being can contain suffering. As part of this tradition, Weber was careful in his study of the subject. Rather than interpreting it through

18644-417: The subjective relationships between individuals. According to him, the study of social action through interpretive means or verstehen ("to understand") needed to be based upon understanding the subjective meaning and purpose that individuals attached to their actions. Determining an individual's interpretation of their actions required either empathically or rationally derived evidence. Weber noted that

18802-688: The successes of the country from the ethic that may have significantly contributed to propelling it. Tshilidzi Marwala asserted in 2020 that the principles of Protestant ethic are important for development in Africa and that they should be secularized and used as an alternative to the ethic of Prosperity Christianity , which advocates miracles as a basis of development. In a recent journal article, Benjamin Kirby agrees that this influence of prosperity theology, particularly within neo-Pentecostal movements , complicates any attempt to draw parallels between, first,

18960-512: The then-recent Russian Revolution of 1905 . He learned the Russian language in a few months, subscribed to Russian newspapers, and discussed Russian political and social affairs with the Russian émigré community in Heidelberg . He was personally popular in that community and twice entertained the idea of a trip to Russia . His schedule prevented it, however. While he was sceptical of

19118-510: The theory, Protestants, beginning with Martin Luther , conceptualized worldly work as a duty which benefits both the individual and society as a whole. Thus, the Catholic idea of good works was transformed for Protestants into an obligation to consistently work diligently as a sign of grace . Whereas Catholicism teaches that good works are required of Catholics as a necessary manifestation of

19276-418: The thesis. Rationalisation caused the West to be trapped in the stahlhartes Gehäuse ("iron cage" or "steel-hard casing") that was the modern capitalist economic order. Meanwhile, ideal types were representative figures, or case studies, that represented concepts. Christian religious devotion was historically accompanied by the rejection of mundane affairs, including economic pursuit. Weber argued that

19434-723: The tutelage of Levin Goldschmidt and Rudolf von Gneist , Weber earned his law doctorate in 1889 by writing a dissertation on legal history titled Development of the Principle of Joint Liability and a Separate Fund of the General Partnership out of the Household Communities and Commercial Associations in Italian Cities . It was a part of a longer work, On the History of Commercial Partnerships in

19592-482: The twenty-first century. Other factors that further developed the European market economy included the strengthening of property rights and lowering of transaction costs with the decline and monetization of feudalism , and the increase in real wages following the epidemics of bubonic plague . Social scientist Rodney Stark commented that "during their critical period of economic development, these northern centers of capitalism were Catholic, not Protestant", with

19750-496: The use of comparative historical analysis . As such, he was more interested in explaining how a certain outcome was the result of various historical processes than in predicting those processes' outcome in the future. The second debate that shaped Weber's perspective on methodology was the Werturteilsstreit ("value-judgement dispute"). This debate was held between 1909 and 1914 on the subject of value-judgements in

19908-537: The values represented by the Protestant ethic as developed by Max Weber are not exclusively related to Protestantism but to the modernization phase of economic development. Weber observed this phase of development in areas dominated by Protestants at the time of his observations. From these observations, he concludes that a worldly asceticism consisting of a preference for work and a sober life are associated with Protestantism. However Dutch management economists Annemiek Schilpzand and Eelke de Jong argue that this value pattern

20066-508: The war and having sent many young Germans to die on the battlefield, Weber thought that he should surrender himself and become a political martyr. However, Ludendorff was not willing to do so and instead wanted to live off of his pension. Frustrated with politics, Weber resumed teaching, first at the University of Vienna in 1918, then at the Ludwig Maximilian University of Munich in 1919. In Vienna , Weber filled

20224-504: The war as having been necessary to fulfill Germany's duty as a leading state power. In time, however, Weber became one of the most prominent critics of both German expansionism and the Kaiser's war policies . He publicly criticised Germany's potential annexation of Belgium and unrestricted submarine warfare , later supporting calls for constitutional reform, democratisation, and universal suffrage . His younger brother Karl, an architect,

20382-558: The war, Weber co-founded the German Democratic Party , unsuccessfully ran for office, and advised the drafting of the Weimar Constitution . Becoming frustrated with politics, he resumed teaching in Vienna and Munich . He died of pneumonia in 1920 at the age of 56, possibly as a result of the post-war Spanish flu pandemic. A book, Economy and Society , was left unfinished. One of Weber's main intellectual concerns

20540-400: The work ethic believed in the theodicy of misfortune, believing wealth and happiness were granted in the afterlife. Another example of how this belief of religious theodicy influenced class was that those of lower economic status tended towards deep religiousness and faith as a way to comfort themselves and provide hope for a more prosperous future, while those of higher economic status preferred

20698-525: The writer Johann Wolfgang von Goethe . Goethe later exerted an important influence on his thought and methodology. Before entering university, he read many other classical works, including those by the philosopher Immanuel Kant . For Christmas in 1877, a thirteen-year-old Weber gifted his parents two historical essays, entitled "About the Course of German History, with Special Reference to the Positions of

20856-511: The years to its Essays in Liberty series, beginning with Volume 1 in 1952. He engaged with William F. Buckley and Willi Schlamm on the question of whether individualists should support interventionism to aid people resisting communist aggression. Chodorov continued to advocate nonintervention, but as the Cold War continued, he lost influence: the American conservative movement came to be

21014-503: The youth groups and nationalists at Lauenstein, instead supporting German democratisation. For Weber and the younger participants, the conferences' romantic intent was irrelevant to the determination of Germany's future. In November, shortly after the second conference, Weber was invited by the Free Student Youth, a student organisation, to give a lecture in Munich, resulting in " Science as a Vocation ". In it, he argued that an inner calling and specialisation were necessary for one to become

21172-428: Was "a cultured status position", while Puritanism's goal was to create individuals who were "tools of God". According to Weber, the Puritans sought rational control of the world and rejected its irrationality while Confucians sought rational acceptance of that state of affairs. Therefore, he stated that it was the difference in social attitudes and mentality, shaped by the respective dominant religions, that contributed to

21330-702: Was a German sociologist , historian, jurist , and political economist who was one of the central figures in the development of sociology and the social sciences more generally. His ideas continue to influence social theory and research . Born in Erfurt in 1864, Weber studied law and history in Berlin , Göttingen , and Heidelberg . After earning his doctorate in law in 1889 and habilitation in 1891, he taught in Berlin, Freiburg , and Heidelberg. He married his cousin Marianne Schnitger two years later. In 1897, he had

21488-773: Was a member of the Burschenschaft Allemannia Heidelberg  [ de ] , a Studentenverbindung ("student association"), and heavily drank beer and engaged in academic fencing during his first few years in university. As a result of the latter, he obtained several duelling scars on the left side of his face. His mother was displeased by his behaviour and slapped him after he came home when his third semester ended in 1883. However, Weber matured, increasingly supported his mother in family arguments, and grew estranged from his father. From 1887 until her declining mental health caused him to break off their relationship five years later, Weber had

21646-400: Was a sturdy and responsible individual, responsible to himself, his society, and his God. Anybody who could not measure up to that standard could not qualify for public office or even popular respect. One who was born "with a silver spoon in his mouth" might be envied, but he could not aspire to public acclaim; he had to live out his life in the seclusion of his own class. Others have connected

21804-502: Was a time, in these United States, when a candidate for public office could qualify with the electorate only by fixing his birthplace in or near the "log cabin". He may have acquired a competence, or even a fortune, since then, but it was in the tradition that he must have been born of poor parents and made his way up the ladder by sheer ability, self-reliance, and perseverance in the face of hardship. In short, he had to be "self made". The so-called Protestant Ethic then prevalent held that man

21962-473: Was also visited, as some of Weber's relatives in the Fallenstein family had settled there. Weber used the trip to learn more about America's social, economic, and theological conditions and how they related to his thesis. Afterwards, he felt that he was unable to resume regular teaching and remained a private scholar, helped by an inheritance in 1907. Shortly after returning, Weber's attention shifted to

22120-572: Was an attempt to prove this theory. In Ancient Judaism , Weber attempted to explain the factors that resulted in the early differences between Eastern and Western religiosity . He contrasted the innerworldly asceticism developed by Western Christianity with the mystical contemplation that developed in India. Weber noted that some aspects of Christianity sought to conquer and change the world, rather than withdraw from its imperfections. This fundamental characteristic of Christianity originally stemmed from ancient Jewish prophecy . Weber classified

22278-521: Was appointed professor of economics at the University of Freiburg . During his tenure there, in 1895, he gave a provocative lecture titled "The Nation State and Economic Policy". In it, he criticised Polish immigration and argued that the Junkers were encouraging Slavic immigration to serve their economic interests over those of the German nation. It influenced the politician Friedrich Naumann to create

22436-510: Was becoming increasingly rational. In his view, that resulted from new developments in musical instrument construction and simultaneous socio-economic shifts of the different instruments' players. The process of disenchantment caused the world to become more explained and less mystical, moving from polytheistic religions to monotheistic ones and finally to the Godless science of modernity . Older explanations of why events occurred relied on

22594-660: Was born on 21 April 1864 in Erfurt , Province of Saxony, Kingdom of Prussia, but his family moved to Berlin in 1869. He was the oldest of Max Weber Sr. and Helene Fallenstein's eight children. Over the course of his life, Weber Sr. held posts as a lawyer, civil servant, and parliamentarian for the National Liberal Party in the Prussian Landtag and German Reichstag . His involvement in public life immersed his home in both politics and academia, as his salon welcomed scholars and public figures such as

22752-417: Was caused by his support for value-freedom in the social sciences, as that was a controversial position in the association. Weber – alongside Simmel, Sombart, and Tönnies – placed an abbreviated form of it into the association's statutes, prompting criticism from its other members. In the same year, Weber and his wife befriended a former student of his, Else von Richthofen , and

22910-527: Was coined in 1908 by the Austrian-American economist Joseph Schumpeter as a way of referring to Weber's views on how to explain social phenomena. While his research interests placed a strong emphasis on interpreting economic history , Weber's support of methodological individualism represented a break with the historical school and an agreement with the Austrian school's founder, Carl Menger, in

23068-723: Was cremated in the Munich Ostfriedhof after a secular ceremony, and the urn that contained his ashes was later buried in the Heidelberg Bergfriedhof  [ de ] in 1921. The funeral service was attended by his students, including Eduard Baumgarten  [ de ] and Karl Loewenstein , and fellow scholars, such as Lujo Brentano. At the time of his death, Weber had not finished writing Economy and Society , his magnum opus on sociological theory. His widow, Marianne, helped prepare it for its publication in 1922. She later published

23226-406: Was found in the desire to work hard in a way that pleased the worker and signified their worth and originally had a basis in theology. In particular, the Protestant work ethic motivated the believers to work hard, be successful in business, and reinvest their profits in further development rather than frivolous pleasures. Weber thought that self-restraint, hard work, and a belief that wealth could be

23384-438: Was in understanding the processes of rationalisation , secularisation , and disenchantment . He formulated a thesis arguing that such processes were associated with the rise of capitalism and modernity. Weber also argued that the Protestant work ethic influenced the creation of capitalism in The Protestant Ethic and the Spirit of Capitalism . It was followed by The Economic Ethics of the World Religions , where he examined

23542-775: Was killed near Brest-Litovsk in 1915 while fighting in the war. Weber had previously viewed him negatively but his death made him feel more connected to him. He and his wife also participated in the 1917 Lauenstein Conferences that were held at Lauenstein Castle  [ de ] in Bavaria . These conferences were planned by the publisher Eugen Diederichs and brought together intellectuals, including Theodor Heuss , Ernst Toller , and Werner Sombart. Weber's presence elevated his profile in Germany and served to dispel some of

23700-400: Was left incomplete as a result of his sudden death in 1920, which prevented him from following Ancient Judaism with studies of early Christianity and Islam. The three main themes within the books were: religious ideas' effect on economic activities, the relationship between social stratification and religious ideas, and the distinguishable characteristics of Western civilisation . His goal

23858-401: Was on individuals and culture. Whereas Durkheim focused on society, Weber concentrated on the individual and their actions. Meanwhile, compared to Marx's support for the primacy of the material world over the world of ideas, Weber valued ideas as motivating individuals' actions. He had a different perspective from the two of them regarding structure and action and macrostructure in that he

24016-503: Was open to the idea that social phenomena could have several different causes and placed importance on social actors ' interpretations of their actions. The result of what has been said so far is that an "objective" treatment of cultural occurrences, in the sense that the ideal aim of scientific work would be to reduce the empirical [reality] to "laws", is absurd. Not because – as it has often been claimed – the course of cultural processes or, say, processes in

24174-552: Was ousted from the school in 1942. He wrote that "it seemed to me then that the only thing for me to do was to blow my brains out, which I might have done if I had not had Albert Jay Nock by my side." Nock had weathered similar "war fever" during World War I when as editor of the antiwar journal The Nation , he had seen that magazine banned from the US mails by the Woodrow Wilson administration. Chodorov published articles in

24332-461: Was primarily young Germans with different political perspectives, including communists . While neither of them were able to convince the other of their points, Weber was more cautious and careful in his arguments against Spengler than the other debaters were. Afterwards, the students did not feel that the question of how to resolve Germany's post-war issues had been answered. Lili Schäfer, one of Weber's sisters, committed suicide on 7 April 1920 after

24490-477: Was the eleventh child of Russian Jewish immigrants. He graduated from Columbia University in 1907, then worked at a number of jobs around the country. Working in Chicago (1912–17), he read Henry George 's Progress and Poverty . Chodorov wrote that he "read the book several times, and each time I felt myself slipping into a cause." According to Chodorov: George is the apostle of individualism ; he teaches

24648-431: Was the only great power that actually desired the war. He also regarded Germany as not having been culpable for its invasion of Belgium , viewing Belgian neutrality as having obscured an alliance with France . Overall, Weber's political efforts were largely unsuccessful, with the exception of his support for a democratically elected and strong presidency. On 28 January 1919, after his electoral defeat, Weber delivered

24806-524: Was to find reasons for the different developmental paths of the cultures of the Western world and the Eastern world , without making value-judgements, unlike the contemporaneous social Darwinists . Weber simply wanted to explain the distinctive elements of Western civilisation. Weber also proposed a socio-evolutionary model of religious change where societies moved from magic to ethical monotheism , with

24964-417: Was uncorrelated with religion, or was temporally incompatible with Weber's thesis, or actually reversed the pattern claimed by Weber." German economists Sascha Becker and Ludger Wößmann have posited an alternate theory, claiming that the literacy gap between Protestants (as a result of the Reformation ) and Catholics was sufficient explanation for the economic gaps, and that the "results hold when we exploit

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