Max Weber: Protestantismus und der Geist des Kapitalismus

The German sociologist Max Weber observed throughout his life that capitalism was consolidating itself as the dominant economic and social form, especially in the Western Hemisphere. Through his social science studies in the early 20th century, he came to the conclusion that the reason for his existence was the same. This was the special way of life of Western societies, which are mainly characterized by rationality, but why here, why in the West and not in China, Egypt or their own? What chain of circumstances led to cultural phenomena appearing on Western soil? and only here, that we would at least like to introduce ourselves in a direction of development of universal importance and validity.

The answer to this question can be found in this video. Weber was born at the end of the 19th century. At the beginning of the second industrial revolution, Germany underwent fundamental changes. For example, numerous discoveries were made in the field of chemistry, electricity reached more and more people, work processes increasingly relied on machines, and economic goods could be produced and produced. It was negotiated for the masses, but not only Germany was affected by this development, but also other great powers such as the United States, France or Great Britain, like all of us Weber, a child of his time, observes what is happening around him, think intensely about it. and he wonders what effect such fundamental industrial change has on people and the way they lead their lives.

I think one thing is clear even without him. Although Weber investigated the effects of large-scale industrialization on lifestyles, it is interesting that the question that is of much greater importance to him and that also forms the core of the Protestant ethic is exactly what it is. On the contrary, it is not the influence of large-scale industrialization on ethical life, but rather the connection between ethical life and capitalism that is the focus. Of interest to Weber, but one after another, Geber examines the societies of the East and the West and finds interesting differences. It is obvious, of course, that the West is improving industrially and that the economic order of these countries is capitalist while industrialization. and capitalism play no role in the East.

For Weber, the central difference between the two hemispheres is different. However, unlike the East, a specific rationality has developed in the West with a series of examples. Science, art, architecture, music, briefly in the West, science is methodologically systematic. Music is based on a rational symbol system with notes and in architecture we find a constant increase in complexity through the rational calculation of statics. no, or at least not in this way, so Weber now sees a causal connection between Western Ahlen rationality and what he understands by modern capitalism. He says that the tendency to acquire monetary gain after monetary gain to obtain the greatest possible monetary gain has nothing to do with it. with capitalism itself.

This aspiration was and is found in waiters, doctors, coachmen, artists, pious people, corruptible officials, soldiers, crusaders, gambling dens, visitors, beggars. It can be said that in the conditions of subcontracting of man, in all times of all. countries of the world where the objective possibility of building is given in some way, this belongs to the historical-cultural nursery. The fact that this definition is abandoned once and for all, this statement may surprise at first because it does not exactly take into account aspects such as acquisition and the search for the greatest possible financial benefit, that is, what we so vehemently distance ourselves from. concept of capitalism, whose central elements are evident for Weber.

A different opinion and the reason why he opposes such an understanding is quite obvious. It is only Western rationality that makes modern capitalism possible. Ergo, capitalism is rational. Therefore, these can never be irrational acquisitions; at best, it is about whose rational domestication, Weber says, capitalism is identical with capitalism. In the pursuit of profits and continued rational capitalist operation after renewed profits after profitability, for Weber modern capitalism can be equated with profitability. You may have noticed that Weber's concept of capitalism moves in a field of tension, a tension between. rationality and irrationality I mean, here it is about profitability, so we are in the area of ​​accounting and if accounting is not rational then I do not know on the other hand if, from the point of view of profitability, I always strive to make profits .

When I think about my personal needs, the whole process becomes an end in itself and that, of course, is also irrational. Whether something is rational or irrational also depends largely on the perspective taken. Great anecdote from Heinrich Böll that comes to mind To lower morale at work, very appropriate for the topic, very figurative and short, so definitely read it Chasing money out of pure personal interest and leaving aside one's own enjoyment, like even us. Talk about strict evasion, so not indulging in anything at all, that is somehow possible completely contrary to human nature, this self-flagellation only works because people in the West are imbued with the spirit of capitalism.

He is the driving force of the capitalist lifestyle. of people in the West, of course, figuratively telling them what to do and the spirit of It says something like talking about your meager earnings to further increase the profitability of whatever you do. Where does it come from? Weber sees a connection between the spirit of capitalism and the Protestant professional ethic that was widespread at the time. He writes about magical or religious beliefs and therefore they have a great influence on the rational way of life. look at that I don't know about you, but when I was little my grandmother always told me that God sees everything if I'm good During my life I'm not a sinner so I go to heaven what happens to my soul in the afterlife, which according to this understanding is in my own hand with Calvinism, that there are only subforms of despotism, of which Weber takes as an example, another belief is lived even before Calvin is born, the destiny of his soul determines whether the The lifestyle, whether French or not , does not influence this predestination.

So here I am helpless before my destiny and it is this helplessness that shapes the lifestyle of those affected. This includes, among other things, basic psychological needs. The need for Control imagines your value growing in the Calvinist faith and not knowing if your soul is chosen or not. The experience would be permeated with doubts. That, of course, would have massive effects on the psyche and if you don't want to fall. In deep depression, then you have to try to somehow minimize doubts. How can this minimization of doubts succeed better than with a pious lifestyle in which you prove to yourself and others that you have to be one of the chosen ones, of course without ever being one?

Can you know exactly? This lifestyle includes two things above all, namely, being hardworking, for example. By practicing your profession and strictly disciplining your own desires and vices, you see the parallels between ascetic Protestantism and the spirit of capitalism. auspices of profitability, in the sense of minimizing doubts on the one hand and increasing profits on the other. In another case, religion is a central prerequisite for the emergence of modern societies or, more precisely, the Protestant ethic is a necessary cause for the emergence. of modern capitalism and at this point Weber would certainly contradict these assumptions that Weber likes to put in his mouth.

He himself never formulated this causality. On the contrary, he says that capitalism as an economic system is not a product of the Reformation, but of the Reformation. The fact that certain important forms of capitalist business operations are notably older than the Reformation, of course, for Weber there is a connection between the Protestant ethic and the spirit of capitalism, but it is not monocausal if he wants to know more about Max Weber. then definitely check out his introductory sociology video. I also have a video for you about i engine linked to the theory of the French sociologist with a view, on the other hand, it is interesting because, on the one hand, like Weber, he developed it at the beginning of the century, between the 19th and 20th centuries. , and therefore was also influenced by industrial and social changes.

He is also considered one of the founders of sociology. If he liked the video, show it. Want to see more, subscribe to the channel and press the bell, thanks for watching and see you next time.