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Protestant work ethic
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The Protestant work ethic, sometimes called the Puritan work ethic, is a sociological, theoretical concept. It is based upon the notion that the Calvinist emphasis on the necessity for hard work is proponent of a person's calling and worldly success is a sign of personal salvation. It is argued that Protestants beginning with Martin Luther had reconceptualised worldly work as a duty which benefits both the individual and society as a whole.
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Encyclopedia
The Protestant work ethic, sometimes called the Puritan work ethic, is a sociological, theoretical concept. It is based upon the notion that the Calvinist emphasis on the necessity for hard work is proponent of a person's calling and worldly success is a sign of personal salvation. It is argued that Protestants beginning with Martin Luther had reconceptualised worldly work as a duty which benefits both the individual and society as a whole. Thus, the Catholic idea of good works was transformed into an obligation to work diligently as a sign of grace.
History
The term was first coined by Max Weber in his The Protestant Ethic and the Spirit of Capitalism. The Protestant work ethic is often credited with helping to define the societies of Northern Europe and other countries where Protestantism was strong (for example, the Scandinavian countries, Germany, the United Kingdom, Canada, and the United States of America). In such societies, it is regarded by many observers as one of the cornerstones of national prosperity. Such observers would say that people in countries with Protestant roots tend to be more materialistic, perfectionist, and more focused on work as compared to people in many Catholic countries (for example, Spain, Italy, and France) where the people have a more relaxed attitude towards work and are less materialistic.
Criticism
See also Max Weber#Historical_critiques.
The Protestant work ethic neglects the extreme prosperity of Lombardy (especially the city-states of Genoa and Venice), which was the most prosperous and influential region in Europe in the 15th century, the age of the Renaissance; and it neglects that Austria was a serious rival to Prussia (though less warlike), and that in the Thirty Years' War, the power that primarily supported the Protestant cause against Catholic Austria was Catholic France, which was easily the most powerful state in Europe in the 17th century until Louis XIV exhausted it with a series of large wars. In more recent times, Australia, New Zealand, and the United States (all with significant Catholic populations and cultural influences), to say nothing of Ireland and Brazil, have reached very impressive levels of prosperity as well.
Moreover, the example of East Asia shows that a country can become very prosperous in absolute and relative terms without ever having been Christian at all, or after having consciously rejected Christian cultural influences. Japan is the most conspicuous example here, but Korea, Kuomintang Taiwan, Hong Kong, Singapore, and mainland China (at least after Deng Xiaopang) have all developed an East Asian counterpart to the Protestant work ethic, or at least imported and adopted that work ethic without the religious support of Protestantism.
The effective capitalist development of Catholic nations or regions, especially northern Italy, Bavaria, the Rhineland, and France, to say nothing of the capitalist development of non-Christian states in East Asia, is often cited as a counter-argument that geographical, political, and other secular factors were the main drivers for capitalist development, as opposed to Protestantism per se; the driving force in Europe may have been the strengthening of property rights and lowering of transaction costs with the decline and monetization of feudalism, or even the increase in real wages following the epidemics of bubonic plague.
See also
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