Weber
The Contribution of ‘the Protestant Ethic’ as Attributed to Weber’s Theories of Rationalisation
The irresistible pull of rationalisation in the infant stages of modernity that coincided with the success of the Industrial Revolution of the 18th century, were pre-eminent social and economic changes that undoubtedly presented the need for society to cultivate the values of calculation and control that were cornerstones of the ‘Protestant ethic’. The work ethic of Calvinism, as argued by Max Weber (1864-1920) , was integral in the transition to the coherent systemisation of labour by which it was asserted was one of few demonstrable acts of true devotion to prove with unequivocal certainty, a promise of salvation. This essay purports to examine the origins of the derivation of capitalist rationalisation and the condemnation of occupational superfluity as is attributed to the doctrine of Protestantism. Calvinism and Protestant Ethic Cohen (1985) purported the inculcation of the modern work ethic was imputed to the Protestant doctrine and postulated to contribute to future economic success whereby the existential nature of the capitalist spirit and the self-abnegating asceticism of Calvinistic Protestantism served to underscore an emphasis on ‘calculation and predictability’ (Turner, 2009). The intensification of ‘inner-worldly asceticism’ (Cohen, 1985) by religious discipline in an effort to impede the vexation of salvation anxiety, was attributed to the burgeoning occupational growth and prosperity of the religious sects. the embodiment of the rationalist form in the doctrine of Predestination in the Calvinist faith religious piety benevolence religious affiliation austere puritanism conceptualisation of religious doctrine as a phenomenon of rationalisation antiquity dominant orientation was not to this-worldly goods or interests but to salvation in the next life radical industrialism Rationalisation and Protestant Ethic The emergence of the process of rationalisation, according to …… can be attributed to the Protestant ethic’ Weber’s ideas of rationalisation were composed in the early twentieth century…. accounting for the ‘oft-remarked dynamism’ and ‘attendant flexibility of social structures’ inherent in modern society (Tiryakian, 1975). Modern rationalisation Rationalisation entails: An inherent attitude of rationalised and systematic pursuit is implied by the spirit of modern capitalism, whereupon the strict devotion one might associate with the force of religious conviction is rendered obsolete. This is commonly in favour of a unified materialistic aspiration which serves a more useful purpose in the interests of a modern individualistic world. According to Poggi (1984), although Weber ostensibly asserts that human nature entails a fundamental need for acquisition through internalisation of capitalist values and striving for economic prosperity, it is neither natural nor should it be embraced Modernity and Protestant ethic The idea of modernity was conceived as a product of increasing knowledge, the presupposition of rational action requiring knowledge reflected in the circumstances and credible consequences in which actions are embedded. The aspiration towards an interconnectedness, exacerbated by logic and system, is underpinned by the conceivable knowledge brought upon by rational action (Kim, 2012). Disenchantment and Protestant Ethic Disenchantment- impersonality The notion of disenchantment, conceived from the culmination of modern grounds of scientific knowledge diverging upon the sphere of superstition and transcendence, was seen as a mystical lamentation relegated to the realms of irrationality. The troubling disenchantment of the world was seen to be a manifestation of bureaucratisation, supporting a self-perpetuating rigidity assuming the spirit of capitalism. Weber (1991) argues that the unification of society brought on by the monotheistic religion stood in an antagonistic, irreconcilable orbit to the seemingly nihilistic enterprise of the modern secular world. Rationalisation is furthermore exposed as destroying the credence of spiritual authority, but lessened (Weber, 1991). Bureaucracy and Protestant Ethic Bureaucracy is accredited by Weber (2003) from which formal rationalisation draws parallels of efficiency and predictability as is applicable to modern society, …show more content…
Weber maintains that while the social construct of modern society has largely been dominated by bureaucracy, it is ultimately indispensable in its role in regulating the unavoidable complexities of modern life (Hyden et al, 2004). Best et al. (1997) channels a distinctly Weber-like tone upon which bureaucracy is criticised as undermining human nature and an actor in consciously eradicating human …show more content…
The mechanised teleological efficiency of rationalisation has come at the expense of an organic autonomous individuality (Smart, 1999) and the objectification of a rigid and rapidly dehumanised society (Weber,
The Contribution of ‘the Protestant Ethic’ as Attributed to Weber’s Theories of Rationalisation
The irresistible pull of rationalisation in the infant stages of modernity that coincided with the success of the Industrial Revolution of the 18th century, were pre-eminent social and economic changes that undoubtedly presented the need for society to cultivate the values of calculation and control that were cornerstones of the ‘Protestant ethic’. The work ethic of Calvinism, as argued by Max Weber (1864-1920) , was integral in the transition to the coherent systemisation of labour by which it was asserted was one of few demonstrable acts of true devotion to prove with unequivocal certainty, a promise of salvation. This essay purports to examine the origins of the derivation of capitalist rationalisation and the condemnation of occupational superfluity as is attributed to the doctrine of Protestantism. Calvinism and Protestant Ethic Cohen (1985) purported the inculcation of the modern work ethic was imputed to the Protestant doctrine and postulated to contribute to future economic success whereby the existential nature of the capitalist spirit and the self-abnegating asceticism of Calvinistic Protestantism served to underscore an emphasis on ‘calculation and predictability’ (Turner, 2009). The intensification of ‘inner-worldly asceticism’ (Cohen, 1985) by religious discipline in an effort to impede the vexation of salvation anxiety, was attributed to the burgeoning occupational growth and prosperity of the religious sects. the embodiment of the rationalist form in the doctrine of Predestination in the Calvinist faith religious piety benevolence religious affiliation austere puritanism conceptualisation of religious doctrine as a phenomenon of rationalisation antiquity dominant orientation was not to this-worldly goods or interests but to salvation in the next life radical industrialism Rationalisation and Protestant Ethic The emergence of the process of rationalisation, according to …… can be attributed to the Protestant ethic’ Weber’s ideas of rationalisation were composed in the early twentieth century…. accounting for the ‘oft-remarked dynamism’ and ‘attendant flexibility of social structures’ inherent in modern society (Tiryakian, 1975). Modern rationalisation Rationalisation entails: An inherent attitude of rationalised and systematic pursuit is implied by the spirit of modern capitalism, whereupon the strict devotion one might associate with the force of religious conviction is rendered obsolete. This is commonly in favour of a unified materialistic aspiration which serves a more useful purpose in the interests of a modern individualistic world. According to Poggi (1984), although Weber ostensibly asserts that human nature entails a fundamental need for acquisition through internalisation of capitalist values and striving for economic prosperity, it is neither natural nor should it be embraced Modernity and Protestant ethic The idea of modernity was conceived as a product of increasing knowledge, the presupposition of rational action requiring knowledge reflected in the circumstances and credible consequences in which actions are embedded. The aspiration towards an interconnectedness, exacerbated by logic and system, is underpinned by the conceivable knowledge brought upon by rational action (Kim, 2012). Disenchantment and Protestant Ethic Disenchantment- impersonality The notion of disenchantment, conceived from the culmination of modern grounds of scientific knowledge diverging upon the sphere of superstition and transcendence, was seen as a mystical lamentation relegated to the realms of irrationality. The troubling disenchantment of the world was seen to be a manifestation of bureaucratisation, supporting a self-perpetuating rigidity assuming the spirit of capitalism. Weber (1991) argues that the unification of society brought on by the monotheistic religion stood in an antagonistic, irreconcilable orbit to the seemingly nihilistic enterprise of the modern secular world. Rationalisation is furthermore exposed as destroying the credence of spiritual authority, but lessened (Weber, 1991). Bureaucracy and Protestant Ethic Bureaucracy is accredited by Weber (2003) from which formal rationalisation draws parallels of efficiency and predictability as is applicable to modern society, …show more content…
Weber maintains that while the social construct of modern society has largely been dominated by bureaucracy, it is ultimately indispensable in its role in regulating the unavoidable complexities of modern life (Hyden et al, 2004). Best et al. (1997) channels a distinctly Weber-like tone upon which bureaucracy is criticised as undermining human nature and an actor in consciously eradicating human …show more content…
The mechanised teleological efficiency of rationalisation has come at the expense of an organic autonomous individuality (Smart, 1999) and the objectification of a rigid and rapidly dehumanised society (Weber,