Foreword
acquires a new sanctity. Labour is not merely an economic means: it is a spiritual end. Covetousness, if a danger to the soul, is a less formidable menace than sloth. So far from poverty being meritorious, it is a duty to choose the more profitable occupation. So far from there being an inevitable conflict between moneymaking and piety, they are natural allies, for the virtues incumbent on the elect—diligence, thrift, sobriety, prudence—are the most reliable passport to commercial prosperity. Thus the pursuit of riches, which once had been feared as the enemy of religion, was now welcomed as its ally. The habits and institutions in which that philosophy found expression survived long after the creed which was their parent had expired, or had withdrawn from Europe to more congenial climes. If capitalism begins as the practical idealism of the aspiring bourgeoisie, it ends, Weber suggests in his concluding pages, as an orgy of materialism.
In England the great industry grew by gradual increments over a period of centuries, and, since the English class system had long been based on differences of wealth, not of juristic status, there was no violent contrast between the legal foundations of the old order and the new. Hence in England the conception of capitalism as a distinct and peculiar phase of social development has not readily been accepted. It is still possible for writers, who in their youth have borne with equanimity instruction on the meaning of feudalism, to dismiss capitalism as an abstraction of theorists or a catchword of politicians.
