The Protestant Ethic and the Spirit of Capitalism
especially of Asiatic religions. This limitation has not only been imposed because human powers of work are restricted. This omission has also seemed to be permissible because we are here necessarily dealing with the religious ethics of the classes which were the culture-bearers of their respective countries. We are concerned with the influence which their conduct has had. Now it is quite true that this can only be completely known in all its details when the facts from ethnography and folk-lore have been compared with it. Hence we must expressly admit and emphasize that this is a gap to which the ethnographer will legitimately object. I hope to contribute something to the closing of this gap in a systematic study of the Sociology of Religion.[11] But such an undertaking would have transcended the limits of this investigation with its closely circumscribed purpose. It has been necessary to be content with bringing out the points of comparison with our Occidental religions as well as possible.
Finally, we may make a reference to the anthropological side of the problem. When we find again and again that, even in departments of life apparently mutually independent, certain types of rationalization have developed in the Occident, and only there, it would be natural to suspect that the most important reason lay in differences of heredity. The author admits that he is inclined to think the importance of biological heredity very great. But in spite of the notable achievements of anthropological research, I see up to the present no way of exactly or even approximately measuring either the extent or, above all, the form of its influence on the development investigated here.
