Quality and quantity
The third explanation centres on the quantity and quality of entrepreneurs and innovators. In the early 1900s Max Weber
suggested a causal link between the ‘Protestant ethic’ and the ‘spirit of capitalism’, that there was a direct connection between
the economic development of the Protestant world and the doctrinal attitudes of its churches.
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Though Weber was concerned
primarily with the Reformation, in the 1920s R.H.Tawney moved the debate nearer the industrial revolution in his Religion
and the Rise of Capitalism. For Tawney the crucial point in the spread of capitalism was not the Reformation itself but the
emergence of Puritan sects in the late sixteenth and particularly seventeenth centuries. After 1660 members of these sects—
Presbyterians, Congregationalists, Baptists, Unitarians and Quakers—began to occupy a disproportionately large place in the
ranks of the entrepreneurs. Everett Hagen has shown that, of a random selection of principal entrepreneurs, 49 per cent of
those whose religious affiliations could be ascertained were Dissenters. Tawney argued that they saw work as an end in itself,
as a moral duty; that labour and enterprise were identified with service to God and that, in the eighteenth century, this sense of
aggressive capitalist activity was inculcated through the broad and more practical and relevant curriculums of Dissenting
Academies and the Scottish universities. Tawney’s arguments have undergone considerable criticism—for example, that the
Protestant sects had an extremely cautious approach to money-making and that the ideas of thrift and diligence applied to
personal consumption not to an aggressive work ethic— and the direct causal link put forward by Weber has been called into
question for the eighteenth century.
So how can the increase in the proportionate number of effective innovators in society be explained and why did Dissenters
form such a significant number? David McClelland in The Achieving Society, Princeton University Press, 1961, sees human
actions as resulting from the pursuit and the satisfaction of a range of psychological needs. But why do certain individuals
pursue their needs with more intensity and drive than others? Individual motivation is determined by various things: the need
for affiliation, a sense of ‘belonging’, for recognition, approval, friendship; the need for autonomy achieved through the
application of the mastery of knowledge to specific problems; the need for order; and the need for achievement. It is the need
for achievement which seems to have most relevance for economic history. McClelland is able to establish that a high need for
achievement is closely correlated with the principal ‘entrepreneurial’ attitudes—special attitudes towards risk-taking,
willingness to expend energies and innovate and a readiness to accept responsibilities and make decisions. This may not result
in wealth or status but it does lead to the satisfaction of success. Achievement motivation, as part of an individual’s
personality, is the result largely of an upbringing in which there was conscious training in self-reliance and mastery and
avoidance of the extremes of allowing the children to make their own way (leading to neglect or indifference) or excessive
authoritarianism. The optimal conditions for this were, McClelland argues, found among Protestants. He believes that these
conditions were found particularly among the Wesleyan Methodists. There are, however, major problems with this in that
Methodists were authoritarian in their attitude to the young and McClelland’s index of need for achievement upturns around
1700 while Methodism did not take off until the 1740s. On the other hand there is some evidence that the numerically smaller
Quakers, Congregationalists and Unitarians, who did adopt a liberated child-rearing approach, produced a disproportionate
share of entrepreneurs.
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Everett Hagen examines the issue of individuals through the reaction of minority or ‘subordinate groups’ to the
‘withdrawal of status’. This removal of status respect involves, he argues, the banning of some activity vital to the sense of
status for the minority group. This is followed by two stages of reaction. First, there is ‘retreatism’ by which the normalized
standards of behaviour and action are abandoned. This leads, Hagen maintains, to children denying the importance of their
parents’ traditional values. This is followed by ‘the emergence of innovational personality’, a reaction usually by the mother
to the erratic and ‘retreatist’ attitude of the father. The mother substitutes the son for her husband or father in her own pattern
of values and aspirations and requires from him the promise of achievement she sought in vain. This, says Hagen, will lead to
the development early in life of the personality traits of the entrepreneur or inventor. Hagen can be criticized in two major
ways. First, he makes assertions about what will happen without any real evidence to back them up. Secondly, the chronology
of the move from ‘retreatism’ to ‘innovative creativity’ is unclear. There is a gap in chronology between the beginnings of
‘retreatism’ brought about by the ecclesiastical settlement after the Restoration in 1660 and the traditional starting point for
the industrial revolution in the 1760s or 1780s. However, if the point at which change ‘in slow motion’ began is pushed back
to the early eighteenth century the causal connections are somewhat clearer.
Weber, McClelland and Hagen show both the benefits and dangers of applying models based on sociological and
psychological concepts to a specific historical problem. These models can inform historians about why people may have acted
as they did but have to be tested against the available evidence. So who were these individuals? They were the people who
saw economic opportunities and grasped them, who realized the potential of some resources that had lain latent or who used
their own wit and resource. Most entrepreneurs were not pioneers of major innovations or inventions but realized how best to
utilize them and, more importantly, how to market the goods produced. They often bypassed local merchants and public
markets by buying raw materials to their own specifications direct from importers.
THE SOCIAL AND INSTITUTIONAL BASES FOR ECONOMIC CHANGE 123