Spirit Capitalism Max Weber's philosophy in regards to Protestantism, precisely Calvinism, had a lot to do in the progress of a spirit of capitalism in the western part of Europe has had a deep consequence on the rational of sociologists and historians ever since its publication in 1904. Numerous historians value its use of social theory to past proceedings and admire it for its effort to clarify why capitalism flourished in

(Wallerstein 2002, p. 51). Russia suffered many of the problems that were prevalent in other cultures where capitalism could have beenimagined to develop. Like Japan, Russia had a centralized government that controlled society and eliminated any chance of private enterprise and limited the ownership of land. It was not until the Revolution of 1905 that the serfs attained true freedom. (Figes 2002, p. 331). Afterwards, the nation was dominated by

Any one who tried to gain enough power and wealth would be considered a threat to the power of the church and was therefore quickly deposed of their wealth. Weber proposed that even though Catholics tolerated a greater display of outward wealth, Protestant doctrines asked the followers to concentrate on mundane pursuits. It also asks its followers to accept a lower station in life without a hierarchical structure to force

Another approach taken by Weber in this study consists in explaining the characteristics of the bureaucracy. In the opinion of the author, this term may occur only in "political and ecclesiastical communities only in the modern state, and in the private economy only in the most advanced institutions of capitalism" ("The Protestant Ethic and the Spirit of Capitalism"). Moreover, the principle on which it is established is that of office

For the author, the Church had "institutional preconditions" that made capitalism emerge and develop for as early as the High Middle Ages which occurred between the 14th and 15th centuries. The Church organization showed several features that were also manifested in Protestantism, or more generally, in nations that have developed a capitalist economic society: (1) the growth of rationalized technology and (2) institutional transformation. In terms of the growth of

He determines that "the age old problem of theodicy consists of the very question of how it is that a power which is said to be at once omnipotent and kind could have created such an irrational world of undeserved suffering, unpunished injustice and hopeless stupidity." (Gerth et al., 122) Here, he inclines the understanding that religious institutions may serve to most as a preexistent institution by which the