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Weber’s theory has been criticized from many standpoints. Some have argued that ‘the spirit of capitalism’ can be seen in early Italian merchant cities of the twelfth century, long before Calvinism. Others claim that the idea of ‘working in a vocation’, which Weber associated with Protestantism, already existed within Catholic beliefs. Yet the essentials of Weber’s account are accepted by many and the thesis he advanced remains bold and illuminating. If Weber’s thesis is valid, then modern economic and social development has been decisively influenced by something that seems utterly distant from it – a set of religious ideals.

Weber’s theory also meets important criteria for theoretical thinking in sociology. First, it suggests an interpretation that breaks with common sense and develops a fresh perspective on an issue. Most scholars before Weber gave little thought to possible links between religious ideas and the origins of capitalism. Second, the theory makes sense of something that is otherwise puzzling: why would individuals want to live frugally while making great efforts to accumulate wealth? Third, the theory sheds light on circumstances beyond those it was created to explain. Weber tried to grasp the origins of modern capitalism, but it seems reasonable to suppose that parallel values could be part of societies which became capitalist much later. Finally, a good theory is not just valid but also fruitful in generating new ideas and stimulating further research. Weber’s theory has been highly successful in all these respects, providing the springboard for a large amount of research and theoretical analysis. Weber’s approach to sociology was also an important stimulus to many later theories which place human actors at the centre of their analyses, and we look at some of these in the next section.