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Ｍ．ヴェーバーの「プロテスタンティズムの倫理と資本主義の精神」（七）
http://hdl.handle.net/10069/00041799
http://hdl.handle.net/10069/00041799a7553f75-c9bc-407d-97c0-17d5d1ecbedf
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
Keizai82_3_95.pdf (813.7 kB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
|---|---|---|---|---|---|---|
| 公開日 | 2022-10-14 | |||||
| タイトル | ||||||
| タイトル | Ｍ．ヴェーバーの「プロテスタンティズムの倫理と資本主義の精神」（七） | |||||
| 言語 | ||||||
| 言語 | jpn | |||||
| キーワード | ||||||
| 主題Scheme | Other | |||||
| 主題 | Occupational labour as a means to comfirm oneself of his blessed state | |||||
| キーワード | ||||||
| 主題Scheme | Other | |||||
| 主題 | MethodicalIy ethical and rational way in the worldly life | |||||
| キーワード | ||||||
| 主題Scheme | Other | |||||
| 主題 | The methodological importance of the logical completeness of the idea of the selective blessing | |||||
| キーワード | ||||||
| 主題Scheme | Other | |||||
| 主題 | 自己の救いの地位を確信する手段としての職業労働 | |||||
| キーワード | ||||||
| 主題Scheme | Other | |||||
| 主題 | 現世における方法的に倫理的で合理的な生活態度 | |||||
| キーワード | ||||||
| 主題Scheme | Other | |||||
| 主題 | 恩寵による救いの教説の倫理的完全性の方法的意義 | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
| 資源タイプ | departmental bulletin paper | |||||
| 著者 |
笠原, 俊彦
× 笠原, 俊彦 |
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| 著者別名 | ||||||
| 識別子Scheme | WEKO | |||||
| 識別子 | 123027 | |||||
| 姓名 | Kasahara, Toshihiko | |||||
| その他のタイトル | ||||||
| その他のタイトル | M. Weber's ‟Die protestansche Ethik und der Geist des Kapitalismus”(7) | |||||
| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | To each of the ordinary Calvinists, without the will strong enough to get rid of the awful doubt whether he was saved or not, the exhausting and perpetual labour was recommended as a means to make himeself confident of his blessed state. It was the means which the Reformed Church considered inevitable for its members to overcome the religious doubt and affirm themselves saved. Moreover, it was thought to be the sign of God's blessing, when it made them assure from its quality that it was just the effect of God, Because of the idea that the laborious work itself was the effect of God, which brought the supreme appreciation of daily work as the ethical deed religiously requested, Calvinists could not enjoy any 'natural' human life, while Catholics did it and thought it possible for them to be saved in spite of their sinful deeds by means of the confession and other sacraments. Every Calvinist, robbed of all of these magics, had to live a severe ethical life, which was systematically planned and examined in its every detail by himself: the methodically ethical life only for the sake of exhibiting the effect of the blessing. The hard way of ascetic life as this had been held even in Catholicism, however, only in its monastery; it was regarded as excellent over the morality of the worldly life; while, in Calvinism, it became the way of daily life for the average believers, who, or at least some of whom, in place of the old religious aristocracy of the holly Catholic monks, established then the new spiritual aristocracy composed only of the genuinely assured Christians in the midst of the world as contrasted to the monastery. The way of such ascetic life accepted Calvinism from Old Testament. And here also, as we have seen in the case of Luther, Calvinism took only the elements suited for itself; it rejected the traditionalistic and the emotional factors. Apart from the external divergence, ' the internal and profound difference could be found between the asceticism of Calvinism and that of Catholicism in their dogmatic foundations, ―for the latter the asceticism in the monastery was a means to save the monks; for the former the asceticism in the worldly life was the means merely to make ordinary believers affirm their blessful state. The idea of the selective blessing, which brought the methodically ethical and so rational way into the ordinary life, spreaded over the narrow limit of Calvinism to the other ascetic streams of Protestantism. The idea, because of its logically grand completeness, was regarded and used as the divine weapon by the holly warriors and had an effect hindering itself from rapid falling down into the mere utilitarianism only for the benefits of the worldly life; it also demarked itself from the emotional doctorine of Catholicism of the Middle Ages. And now the logical completeness of the idea makes it easy for Weber to formulate the pure type of it and use this as an effective instrument to characterize the other ascetic sources of Protestantism by comparing these with it. | |||||
| 書誌情報 |
経営と経済 en : Journal of Business and Economics 巻 82, 号 3, p. 95-135, 発行日 2002-12-25 |
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| ISSN | ||||||
| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 02869101 | |||||
| 書誌レコードID | ||||||
| 収録物識別子タイプ | NCID | |||||
| 収録物識別子 | AN00069150 | |||||
| 著者版フラグ | ||||||
| 出版タイプ | VoR | |||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||
| 出版者 | ||||||
| 出版者 | 長崎大学経済学会 | |||||
| 出版者別言語 | ||||||
| 値 | Economics Society of Nagasaki University | |||||
| sortkey | ||||||
| 値 | 4 | |||||
| 引用 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | 経営と経済, 82(3), pp.95-135; 2002 | |||||
