原文：Die protestantische Ethik und der Geist des Kapitalismus（德文）
by Max Weber（韋伯）
目錄：
| Introduction Part I - The Problem Chapter 1 - Religious Affiliation and Social Stratification Chapter 2 - The Spirit of Capitalism Chapter 3 - Luther's Conception of the Calling. Task of the Investigation. Part II - The Practical Ethics of the Ascetic Branches of Protestantism Chapter 4 - The Religious Foundations of Worldly Asceticism A. Calvinism B. Pietism C. Methodism D. The Baptist Sects Chapter 5 - Asceticism and the Spirit of Capitalism | 導論 上篇－問題 第一章：宗教派別與社會階級 第二章：資本主義精神 第三章：路德的「天職」概念。本書的探討任務。 下篇－新教中各個禁慾主義分支的實踐倫理觀 第四章：世俗禁慾主義的宗教基礎 A. 加爾文宗 B. 虔敬派 C. 循道宗 D. 浸禮宗諸教派 第五章：禁慾主義與資本主義精神 |
書摘：
As Wesley here says, the full economic effect of those great religious movements, whose significance for economic development lay above all in their ascetic educative influence, generally came only after the peak of the purely religious enthusiasm was past. Then the intensity of the search for the Kingdom of God commenced gradually to pass over into sober economic virtue; the religious roots died out slowly, giving way to utilitarian worldliness. Then, as Dowden puts it, as in Robinson Crusoe, the isolated economic man who carries on missionary activities on the side takes the place of the lonely spiritual search for the Kingdom of Heaven of Bunyan's pilgrim, hurrying through the market-place of Vanity. (Chap. 5)
The Puritan wanted to work in a calling; we are forced to do so. For when asceticism was carried out of monastic cells into everyday life, and began to dominate worldly morality, it did its part in building the tremendous cosmos of the modern economic order. This order is now bound to the technical and economic conditions of machine production which to-day determine the lives of all the individuals who are born into this mechanism, not only those directly concerned with economic acquisition, with irresistible force. Perhaps it will so determine them until the last ton of fossilized coal is burnt. In Baxter's view the care for external goods should only lie on the shoulders of the "saint like a light cloak, which can be thrown aside at any moment". But fate decreed that the cloak should be come an iron cage. (Chap. 5)
No one knows who will live in this cage in the future, or whether at the end of this tremendous development entirely new prophets will arise, or there will be a great rebirth of old ideas and ideals, or, if neither, mechanized petrification, embellished with a sort of convulsive self-importance. For of the last stage of this cultural development, it might well be truly said: "Specialists without spirit, sensualists without heart; this nullity imagines that it has attained a level of civilization never before achieved." (Chap. 5)
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