Editing Max Weber (section)

===''The Economic Ethics of the World Religions''===
{{Main|The Economic Ethics of the World Religions}}

Weber's work in the field of [[sociology of religion]] began with the book ''[[The Protestant Ethic and the Spirit of Capitalism]]''.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=49–50|2a1=Weber|2y=1999|2p=8|3a1=Swedberg|3a2=Agevall|3y=2016|3pp=94–96}} It continued with the book series ''The Economic Ethics of the World Religions'', which contained ''[[The Religion of China]]'', ''[[The Religion of India]]'', and ''[[Ancient Judaism (book)|Ancient Judaism]]''.{{sfnm|1a1=Schluchter|1y=2018|1pp=87–89|2a1=Bellah|2y=1999|2p=280|3a1=Swedberg|3a2=Agevall|3y=2016|3pp=94–96}} However, his work was left incomplete as a result of his sudden death in 1920, which prevented him from following ''Ancient Judaism'' with studies of early Christianity and Islam.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1p=285|2a1=Bellah|2y=1999|2p=280|3a1=Swedberg|3a2=Agevall|3y=2016|3pp=94–96}} The three main themes within the books were: religious ideas' effect on economic activities, the relationship between [[social stratification]] and religious ideas, and the distinguishable characteristics of [[Western culture|Western civilisation]].{{sfn|Bendix|Roth|1977|p=285}} His goal was to find reasons for the different developmental paths of the cultures of the [[Western world]] and the [[Eastern world]], without making value-judgements, unlike the contemporaneous [[Social Darwinism|social Darwinist]]s. Weber simply wanted to explain the distinctive elements of Western civilisation.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1p=285|2a1=Kim|2y=2022}} Weber also proposed a [[Sociocultural evolution|socio-evolutionary]] model of religious change where societies moved from magic to [[ethical monotheism]], with the intermediatory steps of [[polytheism]], [[pantheism]], and [[monotheism]]. According to him, this was the result of growing economic stability, which allowed for [[professionalisation]] and the evolution of an increasingly sophisticated priesthood.{{sfn|Allan|2005|pp=154–155}} As societies grew more complex and encompassed different groups, a hierarchy of gods developed. Meanwhile, as their power became more centralised, the concept of a universal God became more popular and desirable.{{sfn|Allan|2005|p=158}}

====''The Religion of China''====
{{Main|The Religion of China}}

In ''The Religion of China: Confucianism and Taoism'', Weber focused on those aspects of Chinese society that were different from those of Western Europe, especially those aspects that contrasted with [[Puritans#Beliefs|Puritanism]]. As part of that, he questioned why capitalism had not developed in China.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=114–116|2a1=Radkau|2y=2009|2pp=477–478|3a1=Whimster|3y=2007|3pp=134–135, 212}} He focused on the issues of Chinese urban development, Chinese [[patrimonialism]] and officialdom and [[Religion in China|Chinese religion]] and [[Chinese philosophy|philosophy]]{{snd}}primarily [[Confucianism]] and [[Taoism]]{{snd}}as the areas in which Chinese development significantly differed from the European route.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=98–99|2a1=Schluchter|2y=2014|2pp=12–13}} According to Weber, Confucianism and Puritanism were superficially similar, but were actually largely different from one another.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=135–141|2a1=Whimster|2y=2007|2pp=134–135|3a1=Schluchter|3y=2014|3p=19}} Instead, they were mutually exclusive types of [[Rationalization (sociology)|rational thought]], each attempting to prescribe a way of life based on religious dogma.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=135–141|2a1=Schluchter|2y=2014|2p=19}} Notably, they both valued self-control and restraint and did not oppose accumulation of wealth. However, both of those qualities were simply means to different final goals.{{sfnm|1a1=Ritzer|1y=2009|1pp=37–38|2a1=Bendix|2a2=Roth|2y=1977|2pp=135–141}} Confucianism's goal was "a cultured status position", while Puritanism's goal was to create individuals who were "tools of God". According to Weber, the Puritans sought rational control of the world and rejected its irrationality while Confucians sought rational acceptance of that state of affairs.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=135–141|2a1=Schluchter|2y=2014|2p=19|3a1=Whimster|3y=2007|3p=188}} Therefore, he stated that it was the difference in social attitudes and mentality, shaped by the respective dominant religions, that contributed to the development of capitalism in the West and the absence of it in China.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=135–141|2a1=Schluchter|2y=2014|2pp=23–25}}

====''The Religion of India''====
{{Main|The Religion of India}}

In ''The Religion of India: The Sociology of Hinduism and Buddhism'', Weber dealt with the structure of Indian society, with the [[Orthodoxy|orthodox]] doctrines of [[Hinduism]] and the [[Heterodoxy|heterodox]] doctrines of [[Buddhism]], with modifications brought by the influence of popular religiosity and finally with the impact of religious beliefs on the secular ethic of Indian society.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=142–158|2a1=Schluchter|2y=2018|2pp=98–99}} In Weber's view, Hinduism in India, like Confucianism in China, was a barrier for capitalism.{{sfnm|1a1=Ritzer|1y=2009|1pp=37–38|2a1=Thapar|2y=2018|2pp=123–125}} The [[Caste system in India|Indian caste system]], which developed in post-Classical India and served as the source for legitimate social interactions, served as a key part of that. Both Hinduism and the [[Brahmin]]s' high status upheld the caste system. The Brahmins used their monopoly on education and theological authority to maintain their position, while Hinduism created a psychological justification for it in the form of the cycle of [[reincarnation]].{{sfn|Kalberg|2017|pp=238–240}} A person's position in the caste order was thought to have been determined by one's actions in their past life.{{sfnm|1a1=Ritzer|1y=2009|1p=35|2a1=Gellner|2y=1982|2pp=535–537|3a1=Kalberg|3y=2017|3p=240}} As a result, advancement of the [[soul]] and obeying the predetermined order were more important than seeking advancement in the material world, including economic advancement.{{sfnm|1a1=Ritzer|1y=2009|1p=35|2a1=Weber|2a2=Turner|2y=2014|2p=396|3a1=Kalberg|3y=2017|3p=240}}

Weber ended his research of society and religion in India by bringing in insights from his previous work on China to discuss the similarities of the Asian belief systems.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=198–199|2a1=Schluchter|2y=2018|2pp=101–102}} He noted that these religions' believers used otherworldly [[Religious experience|mystical experience]]s to interpret the meaning of life.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=198–199|2a1=Schluchter|2y=2018|2pp=92–93}} The social world was fundamentally divided between the educated elite who followed the guidance of a [[prophet]] or wise man and the uneducated masses whose beliefs are centered on magic. In Asia, there were no [[messianic prophecies]] to give both educated and uneducated followers meaning in their regular lives.{{sfn|Bendix|Roth|1977|pp=198–199}} Weber juxtaposed such Messianic prophecies, notably from the [[Near East]], with the exemplary prophecies found in mainland Asia that focused more on reaching to the educated elites and enlightening them on the proper ways to live one's life, usually with little emphasis on hard work and the material world.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=90, 198–199|2a1=Schluchter|2y=2018|2p=98}} It was those differences that prevented Western countries from following the paths of the earlier Chinese and Indian civilisations. His next work, ''Ancient Judaism'', was an attempt to prove this theory.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=198–199|2a1=Schluchter|2y=2018|2pp=96–97|3a1=Kalberg|3y=2017|3p=237}}

====''Ancient Judaism''====
{{Main|Ancient Judaism (book)}}

In ''Ancient Judaism'', Weber attempted to explain the factors that resulted in the early differences between [[Eastern world|Eastern]] and [[Western world|Western]] [[religiosity]].{{sfn|Bendix|Roth|1977|pp=200–201}} He contrasted the innerworldly [[asceticism]] developed by Western Christianity with the mystical contemplation that developed in India.{{sfnm|1a1=Bendix|1a2=Roth|1y=1977|1pp=200–201|2a1=Kaesler|2y=1988|2p=127}} Weber noted that some aspects of Christianity sought to conquer and change the world, rather than withdraw from its imperfections.{{sfn|Bendix|Roth|1977|pp=200–201}} This fundamental characteristic of Christianity originally stemmed from ancient Jewish [[prophecy]].{{sfn|Bendix|Roth|1977|pp=204–205}} Weber classified the Jewish people as having been a pariah people, which meant that they were separated from the society that contained them.{{sfnm|1a1=Kaesler|1y=1988|1p=127|2a1=Bendix|2a2=Roth|2y=1977|2pp=200–201|3a1=Radkau|3y=2009|3pp=444–446}} He examined the ancient Jewish people's origins and social structures. In his view, the [[Israelites]] maintained order through a [[Covenant (biblical)|covenant]] with the war god [[Yahweh]] and the practice of warrior asceticism. Under [[Solomon]], that changed into a more organised and law-based society than the old confederation was. Religiously, the priests replaced the previous charismatic religious leaders. Weber thought that [[Elijah]] was the first prophet to have risen from the shepherds. Elijah promulgated political prophecies and opposed the [[Kings of Israel and Judah|monarchy]].{{sfnm|1a1=Kaesler|1y=1988|1pp=127–130|2a1=Bendix|2a2=Roth|2y=1977|2p=225}}