Max Weber was fascinated by the differing historical paths traced by Western civilizaiton and the civilizations of the East. His essay, The Protestant Ethic and the Spirit of Capitalism addresses the forces behind the social transformations of the industrial revolution. Weber's thesis proposes a causal link between the forces of the Protestant ethic and the spirit of capitalism.

Author's best-known and most controversial study relates the rise of a capitalist economy to the Puritan belief that hard work and good deeds were outward signs of faith and salvation.

In 1904-1905 Max Weber published the sociological classic "The Protestant Ethic and the Spirit of Capitalism." In this book Weber argues that religion, specifically "ascetic Protestantism" provided the essential social and cultural infrastructure that led to modern capitalism. Weber's suggests that Protestantism has "an affinity for capitalism." Indeed, something within Protestantism-by accident or design-creates the necessary preconditions that lead to the flowering of a just, free, and prosperous society. At the same time, Weber wonders if the economic backwardness of certain societies and regions of the world are somehow related to their religious affiliation. Weber's century old thesis challenges the erroneous core assumptions of many secular humanists, postmoderns, Roman Catholic traditionalists, and Islamists. In view of the threat of the War on Terror, and in the face of the inadequate response of secularist and post-modern intellectuals, it is vital that we understand and appreciate the profound paradigm shift that occurred during the sixteenth and seventeenth century that led to the unfolding of modern capitalism. Despite a plethora of critics Max Weber's one-hundred year old thesis still stands.

The Romantic Ethic and the Spirit of Modern Consumerism was first published by Basil Blackwell of Oxford in 1987. A paperback edition appeared two years later, while in the following five years it was reprinted four times. However although the intervening years have seen the appearance of Italian, Portuguese, Slovenian and Chinese editions, no copies have been available in English since 1998. This Alcuin Academic edition has therefore been published in order to fill this gap, and more specifically to meet the needs of those academics and students who have contacted me over the past six or seven years in search of an English-language version of the book. Naturally I have considered writing a revised edition (which indeed some critics, as well as a few friends, have suggested is long overdue). -- Amazon.com.

In a work that is as much about the present as the past, Brad Gregory identifies the unintended consequences of the Protestant Reformation and traces the way it shaped the modern condition over the course of the following five centuries. A hyperpluralism of religious and secular beliefs, an absence of any substantive common good, the triumph of capitalism and its driver, consumerism—all these, Gregory argues, were long-term effects of a movement that marked the end of more than a millennium during which Christianity provided a framework for shared intellectual, social, and moral life in the West. Before the Protestant Reformation, Western Christianity was an institutionalized worldview laden with expectations of security for earthly societies and hopes of eternal salvation for individuals. The Reformation’s protagonists sought to advance the realization of this vision, not disrupt it. But a complex web of rejections, retentions, and transformations of medieval Christianity gradually replaced the religious fabric that bound societies together in the West. Today, what we are left with are fragments: intellectual disagreements that splinter into ever finer fractals of specialized discourse; a notion that modern science—as the source of all truth—necessarily undermines religious belief; a pervasive resort to a therapeutic vision of religion; a set of smuggled moral values with which we try to fertilize a sterile liberalism; and the institutionalized assumption that only secular universities can pursue knowledge. The Unintended Reformation asks what propelled the West into this trajectory of pluralism and polarization, and finds answers deep in our medieval Christian past.

Basing his research on Gramsci’s theory of hegemony, Rehmann provides a comprehensive socio-analysis of Max Weber’s political and intellectual position in the ideological network of his time. Max Weber: Modernisation as Passive Revolution shows that, even though Weber presents his science as ‘value-free’, he is best understood as an organic intellectual of the bourgeoisie, who has the mission of providing his class with an intense ethico-political education. Viewed as a whole, his writings present a new model for bourgeois hegemony in the transition to ‘Fordism’. Weber is both a sharp critic of a ‘passive revolution’ in Germany tying the bourgeois class to the interests of the agrarian class, and a proponent of a more modern version of passive revolution, which would foreclose a socialist revolution by the construction of an industrial bloc consisting of the bourgeoisie and labour aristocracy. © 1998 Argument Verlag GmbH, Hamburg. Translated from German “Max Weber: Modernisierung als passive Revolution. Kontextstudien zu Politik Philosophie und Religion im Übergang zum Fordismus”.