***What Made Capitalism Tick?-Professor Max Weber'sView
BOOK REVIEW
The Protestant Ethic and the Spirit of Capitalism, Max Weber, Unwin Paperbacks, London, 1985
In my youth I used to believe that Max Weber’s The Protestant Ethic and the Spirit of Capitalism was the very last word in understanding, sociologically, the driving force behind capitalism in its prime. His premise, at least his expressed narrowly- defined one, that out of the mishmash of feudalism a ‘new’ man and a ‘new’ woman were being created who could subordinate their temporal desires enough to begin the tedious process of primitive capitalist accumulation that got the whole mode started, hit home hard to my young mind. Of course, that was not my conscious take on it at the time, although parts of it certainly were. What interested me the most was that Weber was using some examples that were close to home, the Massachusetts Bay Colony experiment, and, being from Boston and steeped in Puritan history, that is why I was glad to get a copy of the work.
Strangely, in recently re-reading the work I found that I was drawn by those same examples. Additionally, I was drawn by the huge set of footnotes at the end that I did not remember going through in my youth but offer some very interesting insights into how Weber put his argument together and the sources that he had available at the time and that he used. The re-reading poses this question, though. How does the work itself hold up?
Of course today my class struggle perspective derived from a Marxist world view notes that Weber is clearly a political opponent. Not so much for his argument, which actually has a certain merit, but for his tenacious desire to use a quasi-Marxism materialist approach to sociology without drawing those requisite class struggle conclusions. I might add that the class struggle was fully raging in Germany at the time of the publication of this work as the Social Democratic Party was becoming the voice of the German working class. Weber, thus, really needed to keep his blinders on. Moreover, as a work of scholarship, which I will grant it certainly is, it is an early effort in the very long struggle to divorce sociological observations from any practical use. A militant today in order to benefit from reading this work has to do the equivalent of suspending disbelieve in the plot of a novel to realize that it is important to know what made capitalism tick in the old days and why we have to move on. Here, nevertheless is my very condensed take on the work today.
In some place in 16th and 17th century Europe, the scope of Weber’s study, individuals and small communities were breaking from the established churches, Roman Catholic and mainstream Protestant and creating, in some cases 'hit or miss', a culture that we today describe as secular but in the nature of those times had a religious connotation. That breakout, not without opposition and oppression by the constituted authorities, formed the nucleus of an ethic that made accumulation of wealth through hard work and thrift the norm-in short that private accumulation mentioned above. This, dear reader, was a historically progressive series of actions. In the year 2013 those traits have long since failed to be progressive. What is necessary, as Marx, Lenin, Trotsky and even someone like Che Guevara recognized is in the interest of social solidarity we need to create ‘the new socialist man and woman’ out of the muck and mire of capitalism. Hell, we need our own version of the Protestant ethic-and if current worldwide economic conditions are any judge- we need it pronto. Read this one at your leisure.
BOOK REVIEW
The Protestant Ethic and the Spirit of Capitalism, Max Weber, Unwin Paperbacks, London, 1985
In my youth I used to believe that Max Weber’s The Protestant Ethic and the Spirit of Capitalism was the very last word in understanding, sociologically, the driving force behind capitalism in its prime. His premise, at least his expressed narrowly- defined one, that out of the mishmash of feudalism a ‘new’ man and a ‘new’ woman were being created who could subordinate their temporal desires enough to begin the tedious process of primitive capitalist accumulation that got the whole mode started, hit home hard to my young mind. Of course, that was not my conscious take on it at the time, although parts of it certainly were. What interested me the most was that Weber was using some examples that were close to home, the Massachusetts Bay Colony experiment, and, being from Boston and steeped in Puritan history, that is why I was glad to get a copy of the work.
Strangely, in recently re-reading the work I found that I was drawn by those same examples. Additionally, I was drawn by the huge set of footnotes at the end that I did not remember going through in my youth but offer some very interesting insights into how Weber put his argument together and the sources that he had available at the time and that he used. The re-reading poses this question, though. How does the work itself hold up?
Of course today my class struggle perspective derived from a Marxist world view notes that Weber is clearly a political opponent. Not so much for his argument, which actually has a certain merit, but for his tenacious desire to use a quasi-Marxism materialist approach to sociology without drawing those requisite class struggle conclusions. I might add that the class struggle was fully raging in Germany at the time of the publication of this work as the Social Democratic Party was becoming the voice of the German working class. Weber, thus, really needed to keep his blinders on. Moreover, as a work of scholarship, which I will grant it certainly is, it is an early effort in the very long struggle to divorce sociological observations from any practical use. A militant today in order to benefit from reading this work has to do the equivalent of suspending disbelieve in the plot of a novel to realize that it is important to know what made capitalism tick in the old days and why we have to move on. Here, nevertheless is my very condensed take on the work today.
In some place in 16th and 17th century Europe, the scope of Weber’s study, individuals and small communities were breaking from the established churches, Roman Catholic and mainstream Protestant and creating, in some cases 'hit or miss', a culture that we today describe as secular but in the nature of those times had a religious connotation. That breakout, not without opposition and oppression by the constituted authorities, formed the nucleus of an ethic that made accumulation of wealth through hard work and thrift the norm-in short that private accumulation mentioned above. This, dear reader, was a historically progressive series of actions. In the year 2013 those traits have long since failed to be progressive. What is necessary, as Marx, Lenin, Trotsky and even someone like Che Guevara recognized is in the interest of social solidarity we need to create ‘the new socialist man and woman’ out of the muck and mire of capitalism. Hell, we need our own version of the Protestant ethic-and if current worldwide economic conditions are any judge- we need it pronto. Read this one at your leisure.
No comments:
Post a Comment