MOBI Die protestantische Ethik und der Geist des Kapitalismus à multi channel.co

This landmark work sets out the relationship between Western religious ethos and the emergence and growth of capitalism its thesis being that the values of hard work and industry at the core of ascetic Protestantism made it possible for modern rational capitalism to flourish This Norton Critical Edition is based on the Talcott Parsons translation 1930 It is accompanied by the Translator's Note and explanatory annotations Interpretations includes five major scholarly essays on Weber and The Protestant Ethic and the Spirit of Capitalism by Ola Agevall Richard F Hamilton Gudmund Hernes Peter Breiner and Richard SwedbergA Chronology of Weber's life and work a Selected Bibliography and an Index are also included


10 thoughts on “Die protestantische Ethik und der Geist des Kapitalismus

  1. gR}HwvH)Z*B6%I]Vjo oui{}4F*mX] GE HqŒESED)lҶy84)tjuMle]4F/Eٌ 8e1&t`%OzFc)rً-dc )rIL5LF0LjD,$\lrX6eD D H@ G)$%5YG#_Ol'Lj&hL>) P%LT؛xm5MS1E-&Gvb{64q/ eF@! @0 1"3h   qb0Ue0qONdĝz&\  )7WͶ˨IuK=HG[@Y+l#jy.3=z>"m+H虯[jRg}YtRfegs}m @A@LPDTD `dP lT|=/>yj[+HЫEV]7_ijx0VfwɠG'V:*/2-?f^IBJӴ.y0_-&7ZK'jwu=ʨHIkQw8!D+b҃;s a:7EqpԉnE!t1KÕҲ0Eg6gPw3Iv w;\qPء,;@ DE@FGā?!8":NM}-QpYLoX)\U^<]c)0kp04p ] JJ`aimۺ=,OW&ecь(X=C\oIlPrL;3ͤI0e} !ydCʸZ2/4k͐.fxDye)}h! Ĺ̸6zM}abb (#ܮTECl Q'HL}Ĭ}}V#Le# g5|-%'y. 3!,Y$wf*:вVdo`wSVJG|y`zAb8|ojSЖ4) &8ȗ7N YrfWʖdZWE|-vr.s,Z=bd鄏u\%j툭ʜ eT9u")桰k>kP b] 1LѦ娮 Q2܀~qeep-L61X8m4k׬(:*v~o?Kr!Fpp7̹D[pu- kQ $HWL",ێϸД&0V$~Sx7qs["ƵPMn(M:CGBfGOTUeH8 jxO ,19,iSac$s:YGy8TK}!BR-A;:@z)[9vU dvH!0=#1'ktmvB{CTps_iB`[й}b.謜yxJΣ$Psj+E)iH*ZQcd>MSf^GȦf+x>0==U @Um &)JA=%g8Ai[^?B\SCˇ"];#M2kζCX ̹9YA46\k @rĹ1W Uil^`SDFPWW| o8,iSl*c@Wq M  z/qp4jK{q RǷCB BAt˔ႠQ 0UҚ:}U-Ŵ3B!D0aGrڿDVnnUjC8R^KBW¯is@tu䂷0. KhZlB5㑞W!C*깩H ؛.[,"˾dYxb8)͌x*,*g~# c]fy-Tq:HCLfU?5Dz5HFef `0+f;l.lz:7*%'`2*Ǯ;:Bt9xD?1y(e ae@:E+%c&xqjaD!ݱ)֚5Vœ*_x]Hp H%@V/DT.$T e̓5mU&ͥ^yzTdzRX*--\pJ2]!~~ݹA>摒Zixyr!2 BWf4Fjy }9K1lA5!#c:PMu9!|D,i^*ߑTȔf2[*@2m R2*l =zEE% ]85KG:Ŵ(`U`Ôe`Bj֨"Þ.ўUUm,Z-iH1,ݭ~^k,N3Q ^һՇ9>򍣚W!qٶd#G@b a?, ,QP \\,nyO2my,52A}7+վ**S\c5W5nLY膬3#wp=bTt ¡G8PTP^8P-ᮬvVؕ[l&s`25Bӎ_,+&Jb].[ #ӎ}@@BLLP\|T,} #Y&|KBsHdP D@@@@ HPTlpD<\\|}0p2~,xּY^PBOeӥ/.̚tUr " srcset=">d`l$$( ( ,,$,(,,,8@0(,4L\T@PgR}HwvH)Z*B6%I]Vjo oui{}4F*mX] GE HqŒESED)lҶy84)tjuMle]4F/Eٌ 8e1&t`%OzFc)rً-dc )rIL5LF0LjD,$\lrX6eD D H@ G)$%5YG#_Ol'Lj&hL>) P%LT؛xm5MS1E-&Gvb{64q/ eF@! @0 1"3h   qb0Ue0qONdĝz&\  )7WͶ˨IuK=HG[@Y+l#jy.3=z>"m+H虯[jRg}YtRfegs}m @A@LPDTD `dP lT|=/>yj[+HЫEV]7_ijx0VfwɠG'V:*/2-?f^IBJӴ.y0_-&7ZK'jwu=ʨHIkQw8!D+b҃;s a:7EqpԉnE!t1KÕҲ0Eg6gPw3Iv w;\qPء,;@ DE@FGā?!8":NM}-QpYLoX)\U^<]c)0kp04p ] JJ`aimۺ=,OW&ecь(X=C\oIlPrL;3ͤI0e} !ydCʸZ2/4k͐.fxDye)}h! Ĺ̸6zM}abb (#ܮTECl Q'HL}Ĭ}}V#Le# g5|-%'y. 3!,Y$wf*:вVdo`wSVJG|y`zAb8|ojSЖ4) &8ȗ7N YrfWʖdZWE|-vr.s,Z=bd鄏u\%j툭ʜ eT9u")桰k>kP b] 1LѦ娮 Q2܀~qeep-L61X8m4k׬(:*v~o?Kr!Fpp7̹D[pu- kQ $HWL",ێϸД&0V$~Sx7qs["ƵPMn(M:CGBfGOTUeH8 jxO ,19,iSac$s:YGy8TK}!BR-A;:@z)[9vU dvH!0=#1'ktmvB{CTps_iB`[й}b.謜yxJΣ$Psj+E)iH*ZQcd>MSf^GȦf+x>0==U @Um &)JA=%g8Ai[^?B\SCˇ"];#M2kζCX ̹9YA46\k @rĹ1W Uil^`SDFPWW| o8,iSl*c@Wq M  z/qp4jK{q RǷCB BAt˔ႠQ 0UҚ:}U-Ŵ3B!D0aGrڿDVnnUjC8R^KBW¯is@tu䂷0. KhZlB5㑞W!C*깩H ؛.[,"˾dYxb8)͌x*,*g~# c]fy-Tq:HCLfU?5Dz5HFef `0+f;l.lz:7*%'`2*Ǯ;:Bt9xD?1y(e ae@:E+%c&xqjaD!ݱ)֚5Vœ*_x]Hp H%@V/DT.$T e̓5mU&ͥ^yzTdzRX*--\pJ2]!~~ݹA>摒Zixyr!2 BWf4Fjy }9K1lA5!#c:PMu9!|D,i^*ߑTȔf2[*@2m R2*l =zEE% ]85KG:Ŵ(`U`Ôe`Bj֨"Þ.ўUUm,Z-iH1,ݭ~^k,N3Q ^һՇ9>򍣚W!qٶd#G@b a?, ,QP \\,nyO2my,52A}7+վ**S\c5W5nLY膬3#wp=bTt ¡G8PTP^8P-ᮬvVؕ[l&s`25Bӎ_,+&Jb].[ #ӎ}@@BLLP\|T,} #Y&|KBsHdP D@@@@ HPTlpD<\\|}0p2~,xּY^PBOeӥ/.̚tUr " class="avatar avatar-100 photo amp-wp-enforced-sizes" height="100" width="100" layout="intrinsic"> says:

    I think you could get away with reading just chapter five of this one that is where the guts of the argument is It is not that the rest of the book is completely uninteresting but it is much less interesting It is in this final chapter that the real thesis is worked out A thumbnail version goes like this There appears to be lots Protestant capitalists than there are Catholic ones Also Protestant countries tend to be economically developed than Catholic ones so why? Marxism would say that people's ideas are a manifestation of the economic structure they find themselves in but Weber believes this is only partly true although he starts off strongly opposed to Marxism in the end he is much less certain of the limits of the role of economics in providing the base for these ideas to flourish All the same he believes that there is something in Protestantism that makes Capitalism or less inevitable and that is not present in CatholicismNow given the countries picked Italy and Spain on the Catholic side Northern Europe and England on the Protestant side you could possibly argue that living in a country with an incredibly bad cuisine is the problem But Weber focuses on religion In the last chapter he says that extreme Protestant views run something like this God has a perfect plan which he worked out at the dawn of time There is nothing you can do to change this plan You don't deserve to be saved no one does we are all contemptible sinners and it is only God's grace which saves us in any sense You cannot know you are saved The only way you might 'guess' is if God rewards you So if you work hard and gain riches you are obviously in God's favour and therefore you might also be saved Spending money is a sin So Calvinism and other extreme sects encouraged people to work hard and not to spend prerequisites for the growth of CapitalismNow that bit is the bit this book is mostly known for But what I found interesting was the idea at the very end that becoming increasingly wealthy like Silus Marner also leads one to become increasingly obsessed with secular interests not least in increasing ones own wealth to the point of a fetish and to become obsessed with worldly goods rather than heavenly ones So while Protestantism is seen as a kind of prerequisite for the early development of Capitalism ironically enough Capitalism does not return the favour and works to undermine the extreme forms of this faith that assisted its own development Interesting stuff