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By Maurice Merleau-Ponty, Joseph J. Bien

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Even if the Calvinistic choice has transcendent motives which capitalism is unaware of, we can still say that in tolerating certain ambiguities capitalism assumed responsibility for what followed, and thus we can treat this sequence as a logical development. Calvinism confronted and juxtaposed the finite and the infinite, carried to the extreme the consciousness we have of not being the source of our own being, and organized the obsession with the beyond at the same time that it closed the routes of access to it.

Weber, Gesammelte Aufsiitze, p. 185. The Crisis of Understanding I 25 if they have would Weber have reconciled theory and practice. Weber is not a revolutionary. It is true that he writes that Marxism is "the most important instance of the construction of ideal types" and that all those who have employed its concepts know how fruitful they are-on condition that they take as meanings what Marx describes as forces. But for him this transposition is incompatible with both Marxist theory and practice.

These famous words are striking and illuminating because they express a work ethic. We have a duty to augment our capital, to earn always more, without enjoying what we have earned. Production and accumulation are in themselves holy. One would miss the essential point if one thought that Franklin attempts here to disguise interest as virtue. On the contrary, he goes so far as to say that God uses interest to bring him back to faith. If he writes that time is money, it is first of all because he has learned from the Puritan tradition that time is spiritually precious and that we are in the world to bear witness to the glory of God at each.

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