Weber: Religion & Social Change (AQA A Level Sociology): Revision Note

Religion & social change (Weber, 1905)

• Max Weber argued that religion can act both as a force for social change and as a conservative influence

• Whether religion encourages change or stability depends on the theodicy (explanation of suffering, injustice or fortune) within the belief system

Theodicies and social groups

• Theodicies are religious ideas that help people make sense of their life experiences

• Different social groups create different theodicies to explain and justify their position in the world

  • E.g., the poor may develop theodicies of misfortune where poverty is seen as a test from God. By remaining faithful through hardship, they believe they will be rewarded in the afterlife

• These theodicies shape how groups respond to their circumstances – either by accepting them or by acting in ways that bring about change

The Protestant Ethic and the Spirit of Capitalism (Weber, 1905)

• Weber studied the link between religion and the rise of modern capitalism

• In many societies, wealth was traditionally seen as sinful or greedy

  • E.g., wealthy Catholics often gave donations to the Church or charities to avoid sin

• However, John Calvin (founder of Calvinism) created a new interpretation of wealth and work

• Weber noticed that while different forms of capitalism existed before, modern, rational capitalism first emerged in Northern Europe (16th–17th centuries)

• He explained this by linking the Calvinist belief system to the ‘spirit of capitalism’ – a disciplined, rational mindset that valued:

  • hard work

  • self-discipline

  • reinvestment of profits

Calvinism & salvation

• Unlike the poor's theodicies of misfortune, Calvinism promoted theodicies of salvation

• Key beliefs:

  • Predestination – Calvin preached that God has predetermined before birth who will be saved and enter the kingdom of heaven. These individuals were called the elect

  • Divine transcendence – God is far above and unknowable; salvation could not be earned through confession or rituals

  • Asceticism – Working hard, living simply, saving money and rejecting luxury

  • Vocation/Calling – Work was a religious duty; success in worldly activities was a potential sign of God’s favour

Outcomes of these beliefs

• Anxiety over predestination meant Calvinists searched for signs they might be saved

• Hard work, discipline, and frugal living provided reassurance that they were among the elect

• Wealth and success became seen as evidence of God’s favour

• Crucially, wealth was not spent on luxuries but reinvested in businesses, encouraging economic growth

• This created the Protestant work ethic, which Weber argued laid the foundations of modern capitalism

Weber’s conclusion: Calvinism as a force for change

• Calvinism did not produce theodicies to explain suffering, but instead a religious worldview that justified and motivated social and economic change

• By linking religious beliefs to disciplined work and profit reinvestment, Calvinism provided the cultural conditions needed for capitalism to flourish

• Weber therefore shows how religion can be a powerful force for change, shaping not only personal behaviour but also wider economic systems

Hinduism & Confucianism

• Weber compared Calvinism with religions in India (Hinduism) and China (Confucianism) to explain why capitalism developed first in the West

Hinduism

• Encouraged asceticism and renunciation of the material world

• It was otherworldly, focusing on spiritual goals rather than material progress

• As a result, it did not motivate rational economic activity

Confucianism

• Confucianism is a traditional Chinese belief system that encouraged social harmony and adaptation to the world

• It was this-worldly (concerned with life in society) but not ascetic

• Without ascetic discipline, it lacked the drive for capitalist innovation

Comparison with Calvinism

• Both Hinduism and Confucianism provided stability and order, but neither produced a religious ethic that combined:

  • disciplined work

  • frugality

  • reinvestment of profits

• This unique mix was found in Calvinism, which helped create the spirit of capitalism

• Therefore, capitalism did not emerge in India or China in the same way it did in the West

Evaluation of Weber's view of religion & social change

Strengths

• Religion as a force for change

  • Provides evidence that religion can encourage social change, not just maintain the status quo

  • Contrasts with Marx, showing religion can be progressive as well as conservative

• Capitalism didn’t develop in every Calvinist country

  • Scotland had a large Calvinist population, but was slow to develop capitalism

  • Marshall (1982) argued this was due to a lack of investment capital and skilled labour, supporting Weber’s point that both material and cultural factors must be present for capitalism to emerge

Criticisms

• Capitalism already existed

  • Marxist Karl Kautsky (1927) argued that Weber overemphasised Calvinism’s role

  • Capitalism was already developing before Calvinism, and religion mainly justified it afterwards

• Other factors played a larger role

  • Critics argue that economic factors (e.g., trade, technology, urbanisation) were more influential than religion

  • Tawney (1926) proposed that the emergence of capitalism was driven by technological advancement rather than religious beliefs