Notes
wool and silk manufacture, also the mercantilist social utilitarianism "that many people should be given employment" (see Alberti, op. cit., p. 292), is in this field at least formally the sole justification for the one as for the other. Alberti's discussions of this subject form an excellent example of the sort of economic rationalism which really existed as a reflection of economic conditions, in the work of authors interested purely in "the thing for its own sake" everywhere and at all times; in the Chinese classicism and in Greece and Rome no less than in the Renaissance and the age of the Enlightenment. There is no doubt that just as in ancient times with Cato, Varro, and Columella, also here with Alberti and others of the same type, especially in the doctrine of industria, a sort of economic rationality is highly developed. But how can anyone believe that such a literary theory could develop into a revolutionary force at all comparable to the way in which a religious belief was able to set the sanctions of salvation and damnation on the fulfillment of a particular (in this case methodically rationalized) manner of life? What, as compared with it, a really religiously oriented rationalization of conduct looks like, may be seen, outside of the Puritans of all denominations, in the cases of the Jains, the Jews, certain ascetic sects of the Middle Ages, the Bohemian Brothers (an offshoot of the Hussite movement), the Skoptsi and Stundists in Russia, and numerous monastic orders, however much all these may differ from each other.
The essential point of the difference is (to anticipate) that an ethic based on religion places certain psychological sanctions (not of an economic character) on the maintenance of the attitude prescribed by it, sanctions which, so long as the religious belief remains alive, are highly effective, and which mere worldly wisdom like that of Alberti does not have at its disposal. Only in so far as these sanctions work, and, above all, in the direction in which they work, which is often very different from the doctrine of the theologians, does such an ethic gain an independent influence on the conduct of life and thus on the economic order. This is, to speak frankly, the point of this whole essay, which I had not expected to find so completely overlooked.
Later on I shall come to speak of the theological moralists of the late Middle Ages, who were relatively friendly to capital (especially Anthony of Florence and Bernhard of Siena), and whom Sombart has also seriously misinterpreted. In any case Alberti did not belong to that group. Only the concept of industria did he take from monastic lines of thought, no matter through what intermediate links. Alberti, Pandolfini, and their kind are representatives of that attitude which, in spite of all its outward obedience, was inwardly already emancipated from the tradition of the Church. With all its resemblance to the current Christian ethic, it was to a large extent of the antique pagan character, which Brentano thinks I have ignored in its significance for the development of modern economic thought (and
