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In a close analysis of the ethical underpinnings of the capitalist spirit and of the institutional structure of capitalism, Barbalet identifies continuities between Weber and the eighteenth-century founder of economic science, Adam Smith, as well as Weber's contemporary, the American firebrand, Thorstein Veblen. Finally, by considering Weber's investigation of Judaism and capitalism, important aspects of his account of Protestantism and capitalism are revealed. Contents From the inaugural lecture to the Protestant ethic : political education and German futures From the Protestant ethic to the vocation lectures : Beruf, rationality and emotion Passions and profits : the emotional origins of capitalism in seventeenth-century England Protestant virtues and deferred gratification : Max Weber and Adam Smith on the spirit of capitalism Ideal-type, institutional and evolutionary analyses of the origins of capitalism : Max Weber and Thorstein Veblen The Jewish question : religious doctrine and sociological method.

Notes Title from e-book title screen viewed September 29, Includes bibliographical references p. Electronic reproduction. UK : MyiLibrary, Available via World Wide Web. Access may be limited to MIL affiliated libraries. View online Borrow Buy Freely available Show 0 more links Set up My libraries How do I set up "My libraries"?

Flinders University Central Library. Open to the public ; W Macquarie University Library. Open to the public ; BR Monash University Library. Open to the public ; Open to the public ; N The University of Melbourne Library. Open to the public. Max Weber's The Protestant Ethic and the Spirit of Capitalism is one of the best-known and most enduring texts of classical sociology, continually inspirational and widely read by both scholars and students. In an insightful interpretation, Jack Barbalet discloses that Weber's work is not simply about the cultural origins of capitalism but an allegory concerning the Germany of his day.

Situating The Protestant Ethic in the development of Weber's prior and subsequent writing, Barbalet traces changes in his understanding of key concepts including 'calling' and 'rationality'. In a close analysis of the ethical underpinnings of the capitalist spirit and of the institutional structure of capitalism, Barbalet identifies continuities between Weber and the eighteenth-century founder of economic science, Adam Smith, as well as Weber's contemporary, the American firebrand Thorstein Veblen. Finally, by considering Weber's investigation of Judaism and capitalism, important aspects of his account of Protestantism and capitalism are revealed.

Max Weber's The Protestant Ethic and the Spirit of Capitalism is one of sociology's most interesting and controversial works. Jack Barbalet offers an intriguing perspective, comparing and contrasting Weber's view of the roots of capitalism with that of other theorists, notably Adam Smith and Thorstein Veblen. He is a leading scholar of classical sociology and social theory and his previous publications include Emotion, Social Theory, and Social Structure: A Macrosociological Approach Cambridge, Convert currency. Add to Basket.

Condition: New. Language: English. Brand new Book. Seller Inventory LHB More information about this seller Contact this seller. Book Description Cambridge University Press, Marx has some similarities. Only he offers it critically, while Adam Smith offered it affirmatively. He knows what good society is; does not describe in much detail, but has an idea about good society.

And he knows who the historical agent is, who will lead us there. I mean, many of you were probably turned off by his vision of the future. But the strength of the theory is that he has a vision of good society, and he knows how to get there. So those of you who are looking for answers, Karl Marx does have answers for you. Now what about Freud?

He does not quite have answers to you. When you are lying on his couch—right? But it will be up to you—right? He only will help you to find it.


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Does he have a very clearly defined good society? He has sort of ambiguous attitudes about this. Civilization, modern civilization. Well, this is coming from repression. Civilization has a lot to do how people are being controlled. On the other hand, he knows out of the id a lot of nasty, aggressive stuff is coming from, and they have to be repressed. So he has a kind of ambiguous attitude.

He does not want to go against civilization, but he sees the dark side of civilization at the same time. Now what is common in Nietzsche and Weber, that they all depart from this idea—right? Their central concern is power—right? It is not the economy, it is not sexuality; it is power. And interestingly in some ways, therefore, they probably reach back all the way to Hobbes—right? Well this is the most radically done by Nietzsche, because what Nietzsche is doing—right? And he shows you this instrument of coercion.

If the history of the museum—historical museum of Marx is filled up with the means of production; you go into a museum, you can see the life-right? You see this in a lot of contemporary museums, which are not Marxist, but still inspired by this Marxian idea. Well you will find guillotines. You will find all these instruments of torture. Our bodies may not be tortured any longer in modern civilization, but our souls are kept hostage. And I am actually very sensitive. Somebody asked a question whether on the test the question on domination should be there? I will be thinking very hard about this.

In fact, if you still have—very much dislike questions, send me an email and I will try to take this into consideration. Okay, so this is Max Weber. Born in and died in Well nowadays with flu shots, he would not have died. He just died of pneumonia. He probably would have lived longer. Fortunately he did not, because he did not live Nazism, and we do not have to ask the unpleasant question, would have Max Weber turned into be a Nazi?

I doubt, but there are some who believe he might have, and we will talk about this later on. This is a Protestant family who lived in the city of Salzburg, which was in the Hapsburg Empire. It was actually an independent city, ruled by an archbishop—a very Catholic city. And by the late-eighteenth century, this archbishop started to take the counterreformation too seriously.

So therefore those who were not Roman Catholic better left.


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So did the Weber family, and they moved to Germany, in the Rhineland, and they settled in Bielefeld, and they set up a textile manufacturing business, which operated pretty good. And the family business, though it was doing okay, was not enough to support two families. Therefore he was asked to learn some trade. So he actually entered civil service and became a politician and civil servant.

Notes on Contributors

And his mother was Helene Fallenstein; a very sensitive, wonderful woman. There were eight brothers and sisters—a big family, and quite a family. Here you have the three brothers: Max on the left, and the middle, Alfred Weber. Alfred Weber was quite a scholar. He was a younger brother of Max, and he was a very prominent economist, philosopher and sociologist, but primarily economist, who was well known for the theory of industrial location, in his times. He was a professor at University of Heidelberg. He did not turn into a Nazi.

He was actually laid off by the Nazis, and re-instituted in Those of you who study in economics industrial relation theory may have come across the name of Alfred Weber. He was actually the famous Weber.

The work ethic : is it universal ?

Max Weber was less famous in his time than Alfred. She was a wonderful lady. She was a devote Calvinist—so now you can understand the role of Calvinism and the Protestant Ethic in Weber—and was also greatly interested in philanthropy. There was a great deal of conflict between the sensitive Helene and Max senior, who was a very authoritarian, paternalistic figure—a very unpleasant guy.

SOCY - Lecture 16 - Weber on Protestantism and Capitalism | Open Yale Courses

Politically also extremely conservative, and they had quite a bit of conflict with each other. Early in his life, Max sided with his father—did what Freud said you will do, when you would overcome your Oedipus complex, you identify with your father. Okay, this is what he did. But then he actually shifted and eventually sided with his mother. Well this is the father. Well I would not have liked him as my father.

SOCIOLOGY - Max Weber

He was a conservative politician, a very patriarchal figure. He started in the municipality as a civil servant in Erfurt. Then became actually a deputy of the National Liberal Party, which had very little to do with liberalism. It was a conservative party. This was under the chancellorship of Otto von Bismarck, the Iron Chancellor—real conservative times in Germany.


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  6. He studied in Heidelberg and then in Berlin. He studied both law and agrarian history. Actually he was somewhere between a legal theorist, a historian, and an economist; he was kind of sociologist last. I will come back to this relationship later on. He also became professor of political science. He was involved early in his life in very feverish academic activities.

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    He published two Ph. The law Ph. Both books were published; and they are actually not in English. A later version of the agrarian history was published in Germany. I would love to talk in detail about this. By all likelihood it had a lot to do with his conflict with his father. If Mother wants to visit us, she should be allowed to visit us. Well the father passed away within two or three months, and just after the death of the father Weber had a very serious nervous breakdown.

    Well, no one knows exactly what it had to do with the death of the father, but there is certainly a correlation between the two facts. It was actually a very serious disease. He was lucky to be married to a wonderful and extremely smart woman, Marianne—they married earlier—and Marianne was a great help for him to recover from this nervous breakdown. For five years Weber could not teach, could not write, could not read. He was just sitting in the corner staring out of himself. Marianne took him to travels. They went to Italy and eventually he recovered.

    He went to the St. Louis World Fair and wrote a wonderful paper at that time. And then in —again, I wish I would have more time to talk about the Richthofen sisters. This is a great story.

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    Anyway, he obviously falls in love with Elsa von Richthofen. It lasts until his death. It is actually not Marianne who is standing by his deathbed, but Else von Richthofen. Interestingly, Else and Marianne were very good friends. Again, I cannot resist to give you a little gossip. But the best as we know, the marriage with Marianne was never consumed. Then he has been doing work on religion.

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    This is mainly a response to criticism he got for his book—we will be talking in a minute about The Protestant Ethic —and he tries to defend his work on The Protestant Ethic by looking at various world religions, and shows that rationalization did not take place in these religions as much as it happened in Christianity.

    Died in Well this is Else von Richthofen, Mrs. She came from a very prominent German family.