Reference no: EM131172522

Answer the following discussion question in 100- 150 words. I need it in 3 hours.

Weber begins, after a remark on the majority share of Protestants in business, with the concept of the "Spirit of Capitalism," where he utilizes a set of quotes written by Benjamin Franklin that he believed embodied this spirit. From his analysis of those quotes, he identified what he believed to be a specific ethic where the duty of the individual to continually increase their capital was an end within itself. This duty, for Weber, constituted the ethos behind the spirit of capitalism.

The problem with this ethic, however, is that from an outsider's perspective it would appear entirely irrational. It requires a life devoid of enjoyment or any sense of a hedonistic lifestyle. As well as the consistent pursuit of earning more and more money as the single end within itself in so far that the individual never really enjoys the fruits of his labor. As Weber states, "Man is dominated by the making of money, by acquisition as the ultimate purpose of his life." This ends up being a reversal of what he calls the "natural relationship" and the appearance of irrationality is born out of the naïve point of view from those foreign to capitalism's influence.

Taking it further, Weber claims that the successful capitalist under this ethos is both the result and expression of virtue and proficiency in a calling. Under this calling, there is an obligation that the individual has towards the conduct of their professional activity. According to Weber, the prospect of a calling raises further religious speculation, as well as the successful rise of capitalism's dominance in economics.

Weber then turned towards the historical context from which early capitalist forms began to take place. The biggest opponent capitalism had faced throughout its growth had been what he calls traditionalism. To define traditionalism, he attempted to build a provisional definition through a heavy use of anecdotes and case examples, similar to what he did in chapter two. First he looked at labor where he demonstrated that "by nature", man wishes to live as he is used to living rather than to earn more and more money. In order for labor to be most efficient under capitalism, labor must also be an end within itself, something that is not a "product of nature" and requires an arduous process of education. He then looked at the entrepreneur under traditionalism, where he showed that even a capitalistic form of organization can be dominated by traditionalistic business. Under this form of economics, capitalist activities and the spirit of capitalism are separate. Eventually, a savvy capitalist would have embraced the ethos of capitalism and refined the process enough to "put-out" the other traditionalist businessmen. At that point, people would have had to embrace the spirit of capitalism or gone out of business and only the better organizations would have succeeded.

After Weber attempts to build a provisional definition of traditionalism, he then turns back towards the religious influence on capitalism, particularly on the concept of a calling. He looks deeper into the origins of such a concept through the lens of differing Christian religions. This becomes the starting point from which Weber tries to trace and identify the characteristics of the spirit of capitalism back to the Reformation, however he makes it clear that the Reformation is by no means purely causation for capitalism.

In his analysis of the Reformation, Weber looks specifically at four ascetic Protestant sects of Christianity. Calvinism, Pietism, Methodism, and Baptist all share relatively similar beliefs and none are completely distinct from one another. Weber is led to realize the origins of the concept of a calling centered in the practical world are of Protestant faith. As Weber states, "This rationalization of conduct within this world, but for the sake of the world beyond, was the consequence of the concept of calling of ascetic Protestantism." At the beginning frameworks of capitalism, then, a similar ethos in that of the Protestant faiths born out of the Reformation created an environment that promoted the growth of the new economic system.

Questions:
1. Is the Spirit of Capitalism, as Weber see's it, evident in today's economy?

2. How does Weber's provisional definition of Capitalism compare to Marx's?

3. How did the Protestant doctrine of predestination influence the rise of Capitalism? Are Protestant virtues still found in today's economy?

4. How does Weber's views on labor in a capitalistic economy compare to those of Marx?

5. Do you agree with Weber that the pursuit of increasing capital as an end within itself constitutes an ethic?