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Do younger workers in transition economies have a different work ethic from those who were trained and employed in the former socialist economy? Is the link between work ethic and performance among workers in transition economies the same for both older and younger workers? We address these questions using data collected from employee surveys conducted in Armenia, Azerbaijan, Kazakhstan, Kyrgyzstan, Russia, and Serbia. Like the majority of empirical studies, we employ a ‘Protestant work ethic’ composite measure. Evaluating adherence to PWE among survey participants by country and generation, we find that younger workers tend to adhere more strongly, and older workers less strongly. We also find PWE adherence to be stronger among men than women, a result statistically significant for participating Armenian, Kazakh, and Russian workers. The link between work ethic and earnings tends to be positive, but relatively small in magnitude, and only statistically significant among Azeri and Russian workers. Commonalities across these six culturally and economically diverse countries provide a foundation for developing a more global perspective of work ethic and worker performance.

This article aims to reconstruct a possible interpretation of The Protestant Ethic and the Spirit of Capitalism through the concept of elective affinity, which, as I have read, records fundamental implications for social science thinking. I argue that, in contrast to mechanical descriptions, Weber’s model sought to capture social phenomena through interactions between elements with heterogeneous qualitative properties. This effort, in turn, bears a very strong resemblance to the operation of social science models examining the functioning of complex systems. In line with this, I proceed as follows: first, I briefly outline the backbone of the argument of The Protestant Ethic, and then, through the concept of elective affinity, show how it can be fitted into one of the defining lines of current social science approaches. In line with this, I attempt to discuss the argument of The Protestant Ethic in the context of agent-based models. I argue that Weber’s approach can be seen as essentially a prototype of agent-based modeling.

The present paper responds to calls to integrate a more explicitly intersectional framework and agenda to vocational psychology. We elucidate how several matrices of domination (i.e., interlocking systems of oppression) may shape the working lives of Americans. Although vocational psychology has made limited progress in exploring two such matrices—the impact of White supremacy and Patriarchy—and expanding research, theory, and clinical work to increasingly diverse populations, we argue that other oppressive systemic forces have been largely overlooked. In response to this gap, a close analysis of how our economic system (i.e., late-stage capitalism, neoliberalism) and Christian hegemony (i.e., protestant work ethic, the prosperity gospel) have impacted the workforce is provided. Finally, to center intersectional perspectives on change, we argue that vocational psychology must pivot to a more activist stance and provide recommendations for research, training, and clinical work.

Din sosyolojisinin bir bilim olarak gelişmesi için önemli süreçlerden geçilmiştir. Bu bağlamda özelde sistematik sosyolojinin genelde ise sistematik din sosyolojisinin kurucuları arasında gösterilen Weber, sistematik din sosyolojisinin teşekkül edip gelişmesi için çalışmalarda bulunmuştur. Din ve toplum arasındaki ilişkiyi ekonomik bir bağlamda ele alan Weber, toplumsal gerçekliğin doğasının ahlak ve iktisat arasındaki ilişkilerde gizli olduğunu düşünmüştür. Topluma yön veren bir olgu olarak iktisadi kalkınma ve kapitalist sisteminin kökenlerini araştıran Weber, dinin toplumsal kalkınmadaki önemine vurgu yapmıştır. Sistematik din sosyolojisinin oluşumunda Max Weber’in etkisini konu edinen bu çalışma kuramsal bir analizdir. Literatürde Weber’in sosyolojiye yaptığı katkıyı konu edinen çalışmalar olsa da sistematik din sosyolojisinin gelişiminde Weber’in etkisini inceleyen çalışmalara henüz rastlanılamamış olması bu çalışmanın öncü karakterine vurgu yapmaktadır. Çalışmanın literatürdeki önemli bir boşluğu dolduracağı ve din sosyolojisi alanına katkı yapacağı umulmaktadır.

A growing number of businesses are focusing on diversity and inclusion efforts. Amidst this recent interest, scholars have sought to understand the ideologies that perpetuate inequality, concentrating primarily on the hierarchy-enhancing ideologies that antiegalitarians leverage to maintain inequality. However, we suggest that the hierarchy-enhancing beliefs typically associated with antiegalitarians (e.g., stereotypes, meritocracy) sometimes appeal to people at the opposite end of the ideological pole: egalitarians. Across four preregistered studies, we demonstrate that when hierarchy-enhancing myths may support practices aimed at promoting organizational diversity, egalitarians increasingly endorse these myths that they typically reject. When essentialism (Study 1), the Protestant work ethic (Study 2), and gender stereotypes (Study 4) supported organizational diversity, egalitarians increasingly endorsed these beliefs. They also exhibited scientific skepticism when findings jeopardized affirmative action efforts (Study 3). These findings illustrate that, ironically, pro-diversity goals can encourage egalitarians to mobilize and endorse beliefs that are typically associated with antiegalitarians and the justification of inequality.

Jobseeking is increasingly frequent within contemporary labour markets characterised by temporary contracts, flexible projects and precarious ‘gig-work’ – with economic shocks such as the Financial Crash and COVID-19 pandemic creating waves of redundancy and mass unemployment. How individual job-changers and jobseekers make sense of their experiences and shape their own conduct is explored here, drawing inspiration from the emergent turn to ‘economic theology’ to consider the continued influence of Christian legacies of pilgrimage. To supplement Turner’s understanding of pilgrimage as liminal ritual, the article adapts Weber’s Protestant Ethic thesis and Foucault’s later works on ‘modes of veridiction’, forms of tests and trials which ‘tell the truth’ about the subject. Thus, jobseeking pilgrimages are less seasonal collective religious ritual than a continuous individualised ethic;contemporary jobseeking involves pilgrimages of constantly deciphering signs, putting oneself to the test via the market and self-purification and transformation. [ABSTRACT FROM AUTHOR] Copyright of Culture, Theory & Critique is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Focused on the religious and economic practices of young Chinese Christian in Beijing, this article examines how Chinese Christians confront and resolve the post-socialist challenges in relation to hard-work culture, economic prosperity, and the neoliberal ethic of self-development. Young Chinese Christians in Beijing internalize the idea of a God-centered life as their life motto. This new outlook on life leads them to criticize the prevalence of workaholism, materialism, and success-seeking lifestyles, which they believe threatens Christian belief. At the same time, they develop an alternative view of work and wealth, which encourages them to glorify the Christian God through secular economic acts. As such, they reconfigure the logic of work, success, and prosperity through their own understandings of Christian faith. This article shows how Protestant Christianity provides opportunities for Christian believers to create new narratives and agential possibilities to negotiate their faiths and secular economic activities.

This article focuses on Max Weber’s understanding of “ethos” in “The Protestant Ethic and the Spirit of Capitalism” and the benefits afforded by this concept. The reference is not accidental as it is in this work that Weber could consistently explicate his ethical argument. The idea of ethos becomes clearer in comparison with the concept of habitus, which is actively used today in social science. It is shown that the distinction between ethos and habitus may be more productive than the conflation common in modern research. The category “ethos” is compared with the value-rational action from the later typology of action in Weber’s “Economy and Society”, while habitus is associated with traditional action from the same typology. The concept of ethos is further clarified by the example of Weber’s opposition of traditionalism and ethical modern Western capitalism. By focusing on ethical issues and using character as a theoretical tool, Weber not only puts forward a convincing interpretation but lays the foundations for a specific line of analysis in social and economic science. The category of ethos in conjunction with the value-rational type of action acquires special significance due to the potential for novelty and change that is embedded in it.

This study examined the relationships between the four dimensions of the protestant work ethic (internal locus of control, asceticism, hard work, anti‐leisure) and organizational counterproductive work behaviors (CWBs). Based on a sample of Chinese employees, the results from two‐wave lagged data (N = 691) indicated that the asceticism dimension and the anti‐leisure dimension were negatively associated with CWBs. These associations were moderated by party affiliation, indicating that party members had a stronger negative relationship between these constructs than non‐party members did.

Max Weber claims in his well-known book, The Protestant Ethic and the Spirit of Capitalism, that the emergence of capitalism had its roots in the Protestant work ethic. Becker and Woessmann’s seminal 2009 paper finds that the more likely relationship between Protestantism and economic prosperity runs via literacy. They claim that Protestants unintendedly acquired literacy skills that functioned as human capital in the economic sphere by adhering Luther’s call to learn to read the Bible on their own. In this paper, we investigate at individual level to what extent one by reading Holy scripts acquired functional literacy skills. By using unique individual-level data from nineteenth-century Protestant Norway, we are able to identify offsprings of families known to be intensive readers of religious texts. Our results indicate that the effect of religious reading on functional literacy was restricted: religious reading gave better skills to read easily understood texts, but did not give better skills to read more advanced texts. Our results give more nuances in our understanding of what role pre-modern Nordic religious reading played in economic progress in Lutheran Nordic countries.

In recent years, business historians have started to become more interested in the relevance of Max Weber’s Protestant Work Ethic thesis. This article builds on this recent work by providing an in-depth case study of the career of the Wesleyan wool entrepreneur Isaac Holden (c. 1807–97) in order to assess and evaluate the usefulness of Weber’s work for our understanding of the ways in which religious beliefs can influence commercial decision-making. Ultimately, what it suggests is that, whilst Weber’s work offers a valuable starting point for business historians looking to explore the links between religion and business, there is a need for more consideration to be given not only to the theological differences that existed between different branches of Protestantism, but also the informal institutional pressures and constraints that influenced Protestant entrepreneurs in the past.

The article discusses work ethos in American ceremonial discourse addressed to the young entering adult life. Its aim is to investigate whether the Protestant work ethic still pervades the American thinking about work. Through a qualitative analysis of the corpus of 100 randomly selected commencement addresses delivered during 2016 and 2017 graduation ceremonies in American universities, it is shown how work-related topics are employed by the speakers celebrating the graduates’ academic achievements and providing them with advice for the future. The Discourse-Historical Approach, committed to Critical Discourse Analysis, has been chosen as a methodological approach, integrating the interpretation of discourses and texts with sociological and historical research, studies on narration, stylistics, rhetoric and argumentation theory. As the discourse to be analyzed is culture-specific, I have decided to combine the Discourse-Historical Approach with Cultural Studies.

Although Max Weber does not specifically analyze the topic of esteem, his investigation of the Protestant ethic offers interesting insights into it. The change in mentality it engendered essentially contributed to enhancing the meaning and importance of esteem in modern society. In his analysis, Weber ascertains that esteem was fundamental to being accepted and integrated into the social life of congregations. Nevertheless, he also highlights that esteem was supported by a form of self-esteem which was not simply derived from a good social reputation, but also achieved through a deep and continual self-analysis as well as a strict discipline in the ethical conduct of life. The present analysis reconstructs the different aspects of the relationship between social and self-esteem and analyzes the consequences of that relationship by focusing on the exemplary case of the politician’s personality and ethic.

From 1968 to 2018, there are 21 Chinese versions of Max Weber’s The Protestant Ethic and the Spirit of Capitalism ( PESC) published in China. This essay makes a profile of the Chinese translations of The Protestant Ethic and the Spirit of Capitalism, analyzes the reasons for the retranslations, and summarizes the major problems in these translations. The authors argue that, although there are some problems in the existing Chinese versions, the Chinese translations of The Protestant Ethic and the Spirit of Capitalism play important roles in the reception and studies of Max Weber in China, and the deepening of Max Weber studies in return inspires more and better Chinese versions of The Protestant Ethic and the Spirit of Capitalism. The Chinese translations contribute not only to the study of Max Weber’s The Protestant Ethic and the Spirit of Capitalism, but also to the spread of Max Weber’s thoughts in China.

PurposeWeber's hypothesis about China is the hypothesis forwarded by Weber that why capitalist production did not appear in eastern countries such as China in the first place. Weber considered that the reason may be Chinese Confucianism and Taoism lack protestant ethic like Western countries.Design/methodology/approachThe clarification has aroused wide discussion, meanwhile, East Asian capitalism belonging to the Chinese cultural circle has successfully refuted Weber's proposition. Chinese scholars have a broad debate around this topic while no agreement has been reached. This paper tries to explain Weber's hypothesis by Marx's theory of capital origin, which can be explained that the landlord economy caused by China's federal society under centralism leads to the result that the commodity of labor cannot exist in that environment.FindingsThe answer from Marxist economics has not only solved an enormous theoretical problem, but also it has vital practical significance. It easily clarifies the fact that the commodity of labor in full sense still cannot emerge in China nowadays, which is an important reason causing China to enter the New Normal and New Era.Originality/valueTherefore, it leaves China the only way of the socialist road with Chinese characteristics and revitalizing China's rural economy, which means China can only promote rural industrialization and urbanization under the principle of adhering to rural collective ownership, while implementing various forms of integrated agricultural and industrial business models based on local conditions.

This article presents Max Weber as an economist and as a social scientist. Weber’s relations to economics, philosophy and sociology are discussed. Max Weber has more in common with economists than it might seem at first sight. His principle of value neutrality has become the foundation of the methodology of social sciences, including economics. The second point shared by Max Weber with standard economics is methodological individualism. The third point which a modern economist can learn from Max Weber is the concept of the ideal type.

Book Review.

Purpose Despite the well-established branding literature, how a brand is connected to individual, market and societal/ideological levels are largely unknown. Grounded in the belief in a just world (BJW) theory, the purpose of this study is to investigate the effects of brand positioning status (BPS) on the support of certain brands (financially and non-financially) and examine the moderating roles of brand ideology and protestant work ethic (PWE). Design/methodology/approach In Study 1, a 2 (BPS: topdog vs underdog) × 2 (brand ideology: universalism vs power) between-subjects experimental design is conducted on overall brand support, purchase intention and word-of-mouth. To build upon the findings, Study 2 explores the three-way interaction effects on the same dependent variables by using a 2 (BPS: topdog vs underdog) × 2 (ideology: universalism vs power) × 2 (PWE: high vs low) quasi-experimental between-subjects design study. Findings The results of these studies reveal that customers have a strong intention to support the brands with universalism values, regardless of BPS, as power imbalance in the marketplace is not as salient. When a brand conveys the power ideology, the BPS greatly matters in earning customers’ support. This tendency, however, is varied among customers based on their level of PWE. This is because customers’ justification and evaluation on capitalism differs and their views toward market competitions between topdogs and underdogs are influenced by the personal worldviews. Originality/value The findings build upon belief in a just world theory and branding literature and discuss the importance of considering the BPS and the ideology a brand conveys in the marketplace, as the meanings and messages could be perceived differently based on what kind of work ethic one possesses and supports.

John Bogle states in his book The Battle For The Soul Of Capitalism that he will describe “how the financial system undermined social ideals, damaged trust in the markets, robbed investors of trillions – and what to do about it.”2 Bogle argues that the financial system is corrupt and there are two contributors to this corruption; the first is excessive executive compensation and the second is onset of quarterly earnings guidance. We are intrigued by Bogle’s title which talks about the soul of Capitalism. We want to exploit Bogle’s words, if not his thoughts, and talk about corruption as the very loss of soul. But we need to get clear about what is meant mean by soul. To explain what soul means, we will to make use of some concepts developed by the Greek philosopher Aristotle. Some years ago, there was a popular book entitled What If Aristotle Ran General Motors? we want to suggest a different tack, and ask, “What if Aristotle would analyze what is going on in the scandalous behavior of business in the twenty-first century?” We think his explanation, would be simple. Businesses have lost their souls. On an Aristotelian account, businesses, like human beings or any other entity, are comprised of four causes: material, formal, efficient, and final. The material cause is the stuff, the formal cause is the organization of the stuff, the efficient cause is the mover that brings the stuff together and the final cause is the purpose of the whole entity. In living beings, the material cause is obviously the organic body and the formal cause is the spirit or soul. The soul (psyche in Greek) is the dynamic force, or the animating (animus in Latin) principle. Aristotle’s work on the soul was entitled Peri Psyche in ancient Greek and De Anima in later Latin translations. In a discussion of the four causes, Aristotle indicates that at times the formal cause is identical with the final cause.3 In other words, to explain “what” a thing is sometimes involves explaining “what it is for”. In order to understand the essence or nature of something we need to determine its purpose. Indeed, in the case of physically amorphous things like social institutions, it may be that the only possible

Inevitably they find their way into the forest. It is there that they lose and find themselves. It is there that they gain a sense of what is to be done. The forest is always large, immense, great, and mysterious. No one ever gains power over the forest, but the forest possesses the power to change lives and alter destinies. In many ways it is the supreme authority on earth and often the great provider. It is not only Hansel and Gretel, who get lost in the forest and then return wiser and fulfilled. Once upon a time there was a prince who was overcome by a desire to travel about the world, and the only person he took with him was his faithful servant. One day he found himself in a great forest when evening came. He had not found a place to spend the night and did not know what to do. Then he noticed a maiden going toward a small cottage, and when he came closer, he saw that she was young and beautiful. (“The Riddle”)1 The boy set out with this letter but lost his way, and at night he came to a great forest. When he saw a small light in the darkness, he began walking toward it and soon reached a little cottage. Upon entering, he discovered an old woman sitting all alone by the fire. (“The Devil with the Three Golden Hairs,” 110–111)

When Max Weber died in 1920, he had just finished the revised version of ‘The Protestant Ethic and the Spirit of Capitalism’ (PESC). While it is still a key text for sociologists, most historians seem to have come to disregard it. The present article pleads for a historical reconsideration of PESC. It argues that most historical criticism of PESC is unfounded and that recent research into the conceptual and social history of work and poverty does in fact support Weber’s key point that the work ethic of ascetic Protestantism brought about a shift in economic mentality which contributed to the rise of modern capitalism. It also questions the scope and validity of recent econometric variations on the PESC theme, urging the need for more judicious consideration of historical context.

David Hume wrote prolifically and influentially on economics and was an enthusiast for the modern commercial era of manufacturing and global trade. As a vocal critic of the Church, and possibly a nonbeliever, Hume positioned commerce at the vanguard of secularism. I here argue that Hume broached ideas that gesture toward those offered by Max Weber in his famous Protestant Ethic and the Spirit of Capitalism (1904-5). Hume discerned a strong correlation between economic flourishing and Protestantism, and he pointed to a “spirit of the age” that was built on modern commerce and fueled by religious tolerance. The Roman Catholic Church, by contrast, came under considerable attack by Hume, for fostering intolerance and draining and diverting funds. Hume recognized several of the dispositions that later appealed to Weber: an increased work ethic and tendency to frugality, enterprise, and investment in Protestant regions. A neo-Weberian literature now points to additional factors, the spread of literacy and the fostering of a network of trust among strangers, both of which Hume noted. Insofar as modern commerce both feeds upon and fosters more liberties and representative government, Hume also linked these with the advent and spread of Protestantism. My aim is not to suggest that these arguments have merit—there is good reason to question each and every assertion under the historical microscope—but rather to highlight the broader religious and cultural context in which Hume’s economics was broached.

Both the business success and the philanthropic activities of Quaker magnate George Cadbury (1839–1922) are well known. However, historians (Quaker and otherwise) have largely neglected to consider...

Aspects of evil are revealed as the aesthetic inspiration of art, mainly of literature, and of the natural necessity of the existence of evil as the basic plane of being. It is explored the idea of death as a manifestation of evil and the need for death to develop life. G. Bataille discloses the philosophy of death through a system of sacrifice of the best achievement in accordance with the religious beliefs of ancient peoples. The Christian model of rejecting the death of an innocent victim and the Protestant ethic of accumulating wealth are defined by the philosopher as an unnatural phenomenon and a threat to life. It is stated that man perceives death through the prism of exclusively evil and, unlike an animal, scrolls death through the process of knowing good and evil. Attention is paid to identifying evil as the primary need for good. The question of suffering, the creator of which the philosopher defines God, is explored. In the same context, the essence of God is revealed as well as the role of the Devil in becoming God as the absolute of good. Evidence has been shown to be a necessary value that promotes communion with God.

Can cultural differences affect economic change? Max Weber famously argued that ascetic Protestants’ religious commitments—specifically their work ethic—inspired them to develop capitalist economic systems conducive to rapid economic change. Yet today, scholars continue to debate the empirical validity of Weber’s claims, which address a vibrant literature in political economy on the relationship between culture and economic change. We revisit the link between religion and economic change in Reformed Europe. To do so, we leverage a quasi-experiment in Western Switzerland, where certain regions had Reformed Protestant beliefs imposed on them by local authorities during the Swiss Reformation, while other regions remained Catholic. Using 19th-century Swiss census data, we perform a fuzzy spatial regression discontinuity design to test Weber’s hypothesis and find that the Swiss Protestants in the Canton of Vaud industrialized faster than their Catholic neighbors in Fribourg.

From his early studies, beginning with the Protestant Ethic and the Spirit of Capitalism, Weber began to realize that religious orientations provide strong motivations to reshape, or rationalize the mundane world. He then found that rationalist inclinations also affected music and the arts, and thus seemed to penetrate all spheres of artistic, social, and political life. At the same time Weber’s inquiries deep into the history of law back to the Romans illustrated the same process of making the European legal system more systematic, logical, and tightly integrated. This resulted in a whole range of legal innovations such as constitutionalism, parliamentary democracy, elections by consent, a clearly defined notion of due process of law, the invention of legally autonomous corporate entities, and much more. This network of legal constructions I refer to as the hidden structure of modernity, greatly overlooked because of its being taken for granted. However, when a comparison with the development of Islamic law is undertaken, we discover that its legal rationalization led in an entirely different direction.

In this study, we investigated how religion and spirituality were associated with internal and external attributions for the causes of poverty. Such attributions are important as they may shape the types of policies and interventions that individuals support to alleviate poverty. Across two studies with samples of Christian students from a Catholic university in the Midwest (Study 1: n = 189) and a large public Midwestern university (Study 2: n = 646), hierarchical regression analyses revealed that a religious variable, religious conservatism, was positively associated with internal poverty attributions. A spirituality variable, universality (i.e., a sense of shared connection and interdependence with others), was positively associated with external poverty attributions. These findings were present while controlling for demographic variables, political conservatism, and the Protestant work ethic and were consistent across Study 1 and Study 2. Overall, this shows the unique ability of religious and spiritual variables to predict these different types of poverty attributions, and that spirituality was a unique predictor for external poverty attributions over-and-above religious variables. These findings suggest the importance of considering both religion and spirituality when working with individuals and religious communities to alleviate poverty. Limitations and directions for future research and for working with religious and spiritual communities are discussed.

In recent years, academic interest in the nexus between Pentecostalism, economics, and capitalism has grown significantly. Notably, the vast majority of publications that have addressed thi...

This article reconsiders the societal conditions determining ascetic Protestantism such as Calvinism during its early development, as distinguished from its later effects on society. It argues that a multiplicity of social conditions impacted the rise and expansion of Calvinism. These involve political, religious, cultural and economic conditions of the rise of Calvinism. They indicate the original societal conditioning of Calvinism, as distinct from and empirically prior to its subsequent effects on societies. This analysis specifically focuses on the sociopolitical conditions and conjunctures influencing Calvinism. The article concludes that early Calvinism was the outcome of political and related societal conditions and historical conjunctures, specifically of the Ancien Régime, and only subsequently producing its social outcomes emphasized in the sociological literature. The article aims to contribute to abridging a gap in the sociological literature, which centers on Calvinism’s outcomes in society, including economy and politics, and decenters on its own societal, including political, conditions.

Oligarchy and democracy emerge in the German and Dutch trade-capitalist city-states. Calvinism legitimates money-making, and legitimates oligarchy, because the rich become “God’s Stewards on Earth”—the “elect” who will go to heaven. Max Weber describes this in his Protestant Ethic and Spirit of Capitalism.

Since the Napoleonic period, England had been for many German liberals the “older brother” who could show a way out of the confusions of French history and the frustrations of German history. After German unification in 1871, the number of liberal admirers gradually declined, until the stage was set for Germany’s fatal challenge to the British Empire.

Objective Four studies tested the existential and existential buffering functions of right-wing authoritarianism (RWA). We tested whether the facets of meaning mediated these functions. Method All studies measured RWA and meaning in life (MIL). Study 1, N = 2,319, also measured covariates, including Protestant Work Ethic and religiosity. Study 2, N = 505, examined RWA and meaning facets (purpose, coherence, and significance), and measured religiosity. Study 3, N = 971, measured psychological distress to test the existential buffering function of RWA. Study 4, N = 833, tested this hypothesis using meaning facets and tested for moderated mediation. Results In all studies, RWA and MIL were positively correlated. In Study 1, Protestant Work Ethic and religiosity weakened this association. In Study 2, significance mediated the association between RWA and global MIL. Religiosity wiped out the relationship between RWA and meaning variables, except significance. Study 3 supported the existential buffering hypothesis: distress and global MIL were less strongly related among those high on RWA. Study 4 replicated this finding for MIL facets. Significance mediated the existential buffering function of RWA. Conclusions Findings extend scientific knowledge by demonstrating that RWA contributes to MIL, particularly existential mattering, and especially for those experiencing distress. We discuss implications for our understanding of RWA and MIL.

This research examines how heterosexual consumers react to advertising featuring same-sex couples. Across three studies, we find that heterosexual consumers report higher levels of disgust in respo...

The paper focuses on two Russian interpretations of The Protestant Ethic and the Spirit of Capitalism, the first written by Peter Struve, whose reaction on Weber’s research was among the first in Russia, and the second by Sergey Bulgakov, who attempted a reinterpretation of Weber’s concepts with their subsequent application to the conditions of Imperial Russia. It is widely known that Max Weber had a number of well-educated readers in Russia. The first was Bogdan Kistiakowsky who was directly connected with Weber’s academic circle through his teacher, the prominent German jurist Georg Jellinek. Yet, this paper addresses the reflections of other intellectuals who belonged to the generation born in 1870s, including Peter Struve and Sergei Bulgakov and their younger fellows such as Semyon Frank who joined this intellectual circle through his older friend and supporter, Peter Struve. Despite the fact that Weber’s The Protestant Ethic did not cause intense intellectual debates in Russia during 1906-1910, Struve and Bulgakov were those who responded to the main arguments, providing two views on this classic book. Peter Struve proceeds from the premise of the loss by modern Christianity (both Western and Eastern) of an effective, real faith in the Resurrection, and the consequent impossibility of true religious community. As a result, Christianity turns out to be an asceticism exercised outside this world. Bulgakov’s analysis interprets the Weberian concept as a general model of the “deep idealistic enthusiasm” influence on economic life, and translates this reasoning into a pragmatic plane, that is, into the possibility of economic “pedagogics” and the rise of a “spirit” of a new economy as an alternative to capitalism.

Weber’s famous work The Protestant Ethic and the Spirit of Capitalism has been widely applied in sociological re-search. Weber formulated the question of the relationship between religion and the economy in the sense that certain types of Protestant denominations fostered the development of capitalism. One of the main factors which Weber paid attention to was the “Protestant ethic” concept of calling/vocation. The authors of this research have integrated these findings and extended the original Weberian approach in which ethics plays the central role in the analysis of the elec-tive affinity between religion and the economy. It can be shown that humility is the second component of the ethical variable used by Weber in his sociology of religion. This approach makes the concept of economic ethics relevant for studying all major Christian denominations, that is, not only Catholic and Protestant, but also Orthodox. The aim of the current article is to develop an empirical research method based on this theoretical approach. We propose a scale meas-uring the ethics of calling and humility which can be assessed in quantitative surveys. The scale was pre-tested in Oc-tober-November 2017 in four countries (233 respondents in Russia, Switzerland, Georgia, and Romania). After correc-tions based on the pre-test results, the scale was applied in a survey of parishioners of four Christian denominations in Russia (1262 respondents), those of the Orthodox, Catholic, “traditional” Protestant (Lutheran, Baptist, etc.), and the “new” Protestant (Pentecostal) denominations, in 2017-2018.

As a result of many years of reading about and teaching Max Weber’s famous Protestant Ethic thesis, I have developed an approach to covering this material in both my undergraduate and graduate theory courses which has been beneficial to students and has helped them make sense of the rather complex argument developed by Weber. I provide a working model of all such scholarly inquires geared off the Science Triad, culminating in a five-step approach to organizing and explaining the Weber thesis. In addition, I provide an annotated bibliography of selected scholarly ruminations on Weber’s work in general and the Protestant Ethic thesis in particular.

In this paper we will present the concept of Protestant Work Ethics as conceptualized and measured by several authors, starting with its initiator, Max Weber, in order to emphasize the importance of work ethic on attitudes towards work. We will also analyze the four dimensions of work ethic - hard work, nonleisure, independence and asceticism, identified by Blau and Ryan (1997) among military students, trying to identify how they vary according to a series of socio- demographic data of military students.

Peter Drucker (1909–2005) is celebrated as perhaps the greatest management guru, and one of the greatest futurists, of the twentieth century, but he has rarely been taken seriously as an intellectual. Raised in Vienna among a cohort of émigré academics that included Schumpeter, Hayek, and von Mises, among others, Drucker was both deeply learned and incredibly prolific. This essay seeks to rehabilitate Drucker as a humanistic social thinker, reinterpreting his earliest writings in German, his two major treatises on totalitarianism and the crisis of capitalism published after he emigrated to the US, his debate with Polanyi and engagement with Kierkegaard, and his early postwar writings on management theory and the knowledge society. It identifies in Drucker's Protestant faith a deep and abiding set of intellectual, ethical, and spiritual commitments helping him to navigate a path out of Nazi Germany and assume a position of enormous influence in American business life.

A presente resenha retrata a obra de Steven Overman, denominada “The Protestant Ethic and the Spirit of Sport: How Calvinism and Capitalism Shaped America’s Games”. Sob linhagem teórica weberiana e com influência direta de Allen Guttmann, o autor resgata as doutrinas puritanas do período reformista, como consequência e causa do espírito capitalista americano. Ao propor as sete virtudes calvinistas como características essenciais da ética protestante, Overman demonstra como as mesmas culminaram no establishment das instituições americanas, inclusive as relacionadas à esfera esportiva. Ao relacionar as virtudes e doutrinas oriundas da reforma no ethos americano, o autor identifica suas correspondências no espírito do esporte, demonstrando como competições escolares e universitárias, o olimpismo moderno e a profissionalização de clubes e atletas, comungam com o capitalismo e protestantismo nos EUA.