The Protestant Ethic and the Spirit of Capitalism
adventurers, who wanted to set up plantations with the labour of indentured servants, and live as feudal lords, and the specifically middle-class outlook of the Puritans.[92]
As far as the influence of the Puritan outlook extended, under all circumstances—and this is, of course, much more important than the mere encouragement of capital accumulation—it favoured the development of a rational bourgeois economic life; it was the most important, and above all the only consistent influence in the development of that life. It stood at the cradle of the modern economic man.
To be sure, these Puritanical ideals tended to give way under excessive pressure from the temptations of wealth, as the Puritans themselves knew very well. With great regularity we find the most genuine adherents of Puritanism among the classes which were rising from a lowly status,[93] the small bourgeois and farmers, while the beati possidentes, even among Quakers, are often found tending to repudiate the old ideals.[94] It was the same fate which again and again befell the predecessor of this worldly asceticism, the monastic asceticism of the Middle Ages. In the latter case, when rational economic activity had worked out its full effects by strict regulation of conduct and limitation of consumption, the wealth accumulated either succumbed directly to the nobility, as in the time before the Reformation, or monastic discipline threatened to break down, and one of the numerous reformations became necessary.
In fact the whole history of monasticism is in a certain sense the history of a continual struggle with the problem of the secularizing influence of wealth. The same is true on a grand scale of the worldly
