Weber argues that the religious ideas of groups such as the Calvinists played a role in creating the capitalistic spirit. Weber first observes a correlation between being Protestant and being involved in business, and declares his intent to explore religion as a potential cause of the modern economic conditions.
His father, Max Sr. His mother, Helene, came from the Fallenstein and Souchay families, both of the long illustrious Huguenot line, which had for generations produced public servants and academicians.
His younger brother, Alfred, was an influential political economist and sociologist, too. Also, his parents represented two, often conflicting, poles of identity between which their eldest son would struggle throughout his life — worldly statesmanship and ascetic scholarship.
Educated mainly at the universities of Heidelberg and Berlin, Weber was trained in law, eventually writing his Habilitationsschrift on Roman law and agrarian history under August Meitzen, a prominent political economist of the time.
Greeted upon publication with high acclaim and political controversy, this early success led to his first university appointment at Freiburg in to be followed by a prestigious professorship in political economy at Heidelberg two years later.
Weber was also active in public life as he continued to play an important role as a Young Turk in the Verein and maintain a close association with the liberal Evangelische-soziale Kongress especially with the leader of its younger generation, Friedrich Naumann.
It was during this time that he first established a solid reputation as a brilliant political economist and outspoken public intellectual.
His routine as a teacher and scholar was interrupted so badly that he eventually withdrew from regular teaching duties into which he would not return until Although severely compromised and unable to write as prolifically as before, he still managed to immerse himself in the study of various philosophical and religious topics, which resulted in a new direction in his scholarship as the publication of miscellaneous methodological essays as well as The Protestant Ethic and the Spirit of Capitalism — testifies.
Also noteworthy about this period is his extensive visit to America inwhich left an indelible trace in his understanding of modernity in general [Scaff ]. After this stint essentially as a private scholar, he slowly resumed his participation in various academic and public activities.
At first a fervent nationalist supporter of the war, as virtually all German intellectuals of the time were, he grew disillusioned with the German war policies, eventually refashioning himself as one of the most vocal critics of the Kaiser government in a time of war.
As a public intellectual, he issued private reports to government leaders and wrote journalistic pieces to warn against the Belgian annexation policy and the unlimited submarine warfare, which, as the war deepened, evolved into a call for overall democratization of the authoritarian state that was Wilhelmine Germany.
ByWeber was campaigning vigorously for a wholesale constitutional reform for post-war Germany, including the introduction of universal suffrage and the empowerment of parliament. When defeat came inGermany found in Weber a public intellectual leader, even possibly a future statesman, with relatively solid liberal democratic credentials who was well-positioned to influence the course of post-war reconstruction.
He was invited to join the draft board of the Weimar Constitution as well as the German delegation to Versaille; albeit in vain, he even ran for a parliamentary seat on the liberal Democratic Party ticket.
In those capacities, however, he opposed the German Revolution all too sensibly and the Versaille Treaty all too quixotically alike, putting himself in an unsustainable position that defied the partisan alignments of the day.
By all accounts, his political activities bore little fruit, except his advocacy for a robust plebiscitary presidency in the Weimar Constitution. Frustrated with day-to-day politics, he turned to his scholarly pursuits with renewed vigour. All these reinvigorated scholarly activities ended abruptly inhowever, when he succumbed to the Spanish flue and died suddenly of pneumonia in Munich.
Max Weber was fifty six years old. Philosophical Influences Putting Weber in the context of philosophical tradition proper is not an easy task.
For all the astonishing variety of identities that can be ascribed to him as a scholar, he was certainly no philosopher at least in the narrow sense of the term. His reputation as a Solonic legislator of modern social science also tends to cloud our appreciation of the extent to which his ideas were embedded in the intellectual tradition of the time.
In other words, Weber belonged to a generation of self-claimed epigones who had to struggle with the legacies of Darwin, Marx, and Nietzsche. As such, the philosophical backdrop to his thoughts will be outlined here along two axes: Neo-Kantianism Weber encountered the pan-European cultural crisis of his time mainly as filtered through the jargon of German Historicism [Beiser ].
Arguably, however, it was not until Weber grew acquainted with the Baden or Southwestern School of Neo-Kantians, especially through Wilhelm Windelband, Emil Lask, and Heinrich Rickert his one-time colleague at Freiburgthat he found a rich conceptual template suitable for the clearer elaboration of his own epistemological position.
In opposition to a Hegelian emanationist epistemology, briefly, Neo-Kantians shared the Kantian dichotomy between reality and concept.Sociology October 11, Max Weber: The Protestant Ethic and the Spirit of Capitalism 1.
Background.. Weber had been studying the role of the serfs and the day labourers (who were no longer serfs) in northeastern Germany where feudal estates still survived in Weber's day.
Max Weber on capitalism and religion. What must surely count as one of the shrewdest, albeit debatable, accounts of the distinctive traits of capitalism was penned by the justly famous German sociologist Max Weber in his controversial book, Share Your Thoughts; Subscribe to our Newsletter;.
Max Weber, The Protestant Ethic and the Spirit of Capitalism. Max Weber, The Protestant Ethic and the Spirit of Capitalism. Chapter II The Spirit of Capitalism. In the title of this study is used the somewhat pretentious phrase, the spirit of capitalism.
What is to be understood by it? The attempt to give anything like a definition of it.
1. Life and Career. Maximilian Carl Emil “Max” Weber (–) was born in the Prussian city of Erfurt to a family of notable heritage. His father, Max Sr., came from a Westphalian family of merchants and industrialists in the textile business and went on to become a lawyer and National Liberal parliamentarian in Wilhelmine politics.
― Max Weber, The Protestant Ethic and the Spirit of Capitalism. 56 likes. Like “It is horrible to think that the world could one day be filled with nothing but those little cogs, little men clinging to little jobs and striving towards bigger ones - a state of affairs which is to be seen once more, as in the Egyptian records, playing an ever.
Max Weber's The Protestant Ethic and the Spirit of Capitalism is a study of the relationship between the ethics of ascetic Protestantism and the emergence of the spirit of modern capitalism. Weber argues that the religious ideas of groups such as the Calvinists played a role in creating the.