Page:The Protestant ethic and the spirit of capitalism.djvu/296

 woman who, however, is penurious of two things: (i) time, and (2) expenditure for pomp and pleasure, as drawn in Baxter's funeral oration for Mary Hammer (Works of the Puritan Divines, p. 533).

77. I think, among many other examples, especially of a manufacturer unusually successful in his business ventures, and in his later years very wealthy, who, when for the treatment of a trouble- some digestive disorder the doctor prescribed a few oysters a day, could only be brought to comply with difficulty. Very considerable gifts for philanthropic purposes which he made during his lifetime and a certain openhandedness showed, on the other hand, that it was simply a survival of that ascetic feeling which looks upon enjoyment of wealth for oneself as morally reprehensible, but has nothing whatever to do with avarice.

78. The separation of workshop, office, of business in general and the private dwelling, of firm and name, of business capital and private wealth, the tendency to make of the business a corpus mysticum (at least in the case of corporate property) all lay in this direction. On this, see my Handelsgesellschaften im Mittelalter (Gesammelte Aufsätze zur Sozial- und Wirtschaftsgeschichte, pp. 312 ff.).

79. Sombart in his Kapitalismus (first edition) has already well pointed out this characteristic phenomenon. It must, however, be noted that the accumulation of wealth springs from two quite distinct psychological sources. One reaches into the dimmest antiquity and is expressed in foundations, family fortunes, and trusts, as well as much more purely and clearly in the desire to die weighted down with a great burden of material goods; above all to insure the continuation of a business even at the cost of the personal interests of the majority of one's children. In such cases it is, besides the desire to give one's own creation an ideal life beyond one's death, and thus to maintain the splendor familiæ and extend the personality of the founder, a question of, so to speak, fundamentally egocentric motives. That is not the case with that bourgeois motive with which we are here dealing. There the motto of asceticism is "Entsagen sollst du, sollst entsagen" in the positive capitalistic sense of "Erwerben sollst du, sollst erwerben". In its pure and simple non -rationality it is a sort of categorical imperative. Only the glory of God and one's own duty, not human vanity, is the motive for the Puritans; and to-day only the duty to one's calling. If.it pleases anyone to illustrate an idea by its extreme consequences, we may recall the theory of certain American millionaires, that their millions should not be left to their children, so that they will not be deprived of the good moral effects of the necessity of working and earning for themselves. To-day that idea is certainly no more than a theoretical soap-bubble.

80. This is, as must continually be emphasized, the final decisive religious motive (along with the purely ascetic desire to mortify the flesh). It is especially clear in the Quakers.