Abstract

This article examines one aspect of Weber’s thinking with respect to the United States: his view of frontier regions as new horizons for capitalism. This was not an incidental or side issue for Weber, whose famed analysis of The Protestant Ethic and the Spirit of Capitalism was only half-finished when he traveled through the United States in 1904. Nor is Weber’s outlook on this topic immaterial for contemporary historians, many of whom now affirm quasi-Weberian views under such rubrics as “the New Western” history.A full account of Weber’s notion of the frontier would exceed the limits of a journal article, but we can highlight key points by recalling Max and Marianne Weber’s trek across the territorial United States in 1904. This journey is fairly well known, thanks to several sources – Marianne’s memoirs , Max’s essay on “The Protestant Sects and the Spirit of Capitalism” (1906), and recent studies by Barbel Meurer, Lawrence Scaff, Hans Rollman, and Guenther Roth. But the substance of what they learned on this journey has not yet been very fully integrated into the broader literature on either of them.Max Weber was, briefly, a wayfaring stranger in Mark Twain’s America. And his account of what he saw there sheds light on themes familiar from other writers of the period – notably, that America in the “gilded age” was a “jungle” of industry and greed, of railroads and robber barons, in which, even in the realm of faith, capitalism left an indelible imprint.

Highlights

  • Scrutiny of this kind is usually reserved for literary lions

  • As a signal exception to this rule, Max Weber figures as a kind of Wissenschaftliche Joyce, a Soziologische Auden or Dostoevsky

  • My subject is just one aspect of Weber’s thinking with respect to the United States in particular, namely, his view of frontier regions as new horizons for capitalism. This was not an incidental or side issue for Weber, whose famed analysis of The Protestant Ethic and the Spirit of Capitalism was only half-finished when he traveled through the United States in 1904.6 Nor is Weber’s outlook on this topic immaterial for contemporary historians, many of whom affirm quasi-Weberian views under such rubrics as “the New Western” history

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Summary

David Norman Smith

Of all the classical theorists, Max Weber is the most vivid in the eyes of scholars today. A full account of Weber’s notion of the frontier would exceed the limits of a journal article, but we can highlight key points by recalling Max and Marianne Weber’s trek across the territorial United States in 1904 This journey is fairly well known, thanks to several sources – Marianne’s memoirs, Max’s essay on “The Protestant Sects and the Spirit of Capitalism” (1906), and recent studies by Bärbel Meurer, Lawrence Scaff, Hans Rollman, and Guenther Roth.. Jim and Betty were pious, but “the entirely unchurchly Jeff ” was a skeptic, who had been “driven from any connection with the church by the terrible severity of his mother” (Biography [1926] 1975: 296, 298).14 Seeing this rift in the family was enlightening, as Max explained in connection with a baptism he attended one “beautiful sunny day” in Brushy Fork Pond by the Mount Carmel Baptist Church (“Protestant Sects” [1906] 1946: 304). The profit motive had infiltrated the realm of faith, giving the phrase “full faith and credit” a decidedly thisworldly connotation

Occidental Rationalism and Frontier Capitalism
Journalism in Oklahoma
The Next Frontier
Full Text
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