By Amintore Fanfani
This vintage paintings is an exhaustive philosophical, ancient, and non secular examine the connection among Catholic and Protestant non secular doctrine and either the historic and ideological development of capitalism. beginning with a definition of capitalism, Fanfani examines how that definition squares with Catholic and Protestant instructing. He then appears to be like on the historic improvement of the capitalistic attitude or mentality, and examines the expansion of the mind-set traditionally in mild of either the Protestant and Catholic doctrine on monetary existence. this article will be of curiosity to all scholars of monetary notion, philosophy, and Catholic or Christian reviews.
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Extra info for Catholicism, Protestantism, and Capitalism
Capitalism is a complex phenomenon, and one that is not purely economic. It is wholly original, and was perhaps unknown to any age but that which followed the thirteenth or fourteenth centuries. It is a phenomenon that cannot be reduced to one of its innumerable aspects without travesty. Nor is any scientific purpose served by the assumption of a concept of capitalism that varies with the point of view from which it is envisaged. As against Schlösinger’s18 proposal to consider capitalism as severally economic, politico-social, 50 i.
On the contrary, presented with greater precision, it forms the basis of the present work. For we are convinced that, as stated elsewhere, 21 nothing else has that essential quality that permits of the identification of the capitalist system wherever and whenever it may occur. If in this, as in our earlier work, we have achieved anything tangible, we do not hesitate to say that it is the fruit of our effort to determine ever more precisely one of the fundamental characteristics of capitalism. We shall be able to see what has been the influence of this spirit in promoting the transformation of the instruments of economic life – bearing in mind that if practical conditions tended to bring about such a transformation, it would not have taken place as it did without the presence of a particular disposition in the men concerned.
It also reveals, on the other hand, his overriding preoccupation with direct access to primary sources, especially the medieval ones, so as to avoid a vague or casual approach to his research (a criticism which not a few had leveled against the Weber of The Protestant Ethic). In this sense Catholicism, Protestantism and Capitalism can be considered as a fully mature work, regardless of the youthfulness of the author. And it is a work not only supported by solid bibliographical and archival documentation, but also by the author’s passion for the Common Good which would manifest itself, after 1945, in a long period of political activity.