European Journal of Science and Theology, June 2020, Vol.16, No.3, 47-56
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FROM PROTESTANT ETHIC TO HEDONISTIC
EXPERIENTIAL ETHICS
Ondřej Roubal*
Vysoká škola finanční a správní, Prague 10, Estonská 500, 101 00, Czech Republic
(Received 9 January 2020)
Abstract
Hedonism is a value orientation in life which is often incorrectly and stereotypically
equated with modern consumerism, individualistic and narcissistic behaviour patterns,
and a relaxed attitude to life. The tradition of Protestant ethics reinforces the belief that
hedonistic life activities are in direct contradiction to the values of work and
performance. In affluent consumer societies, the original, religiously rooted relationship
between work and simultaneous rigid rejection of the hedonistic world full of
experiences and entertainment is transformed due to the influence of experiential
economy and emergence of late modernist lifestyles. Work becomes an integral part of
the value world of hedonism. Exemplified by three various types of non-ascetic lifestyles
- predatory hedonism, bourgeois-bohemianism and alternative hedonism - the objective
of this study is to support the hypothesis that traditional elements of Protestant ethics,
namely relation to work, performance and success, are reflected in various reconstructed
forms in late modernity manifestations of hedonistic-oriented lifestyles. In case of
predator hedonism, the relationship to work and performance is primarily determined by
the incentives of reaching material benefits as a prerequisite of sensual enjoyment of
pleasures of life, impulsive spending and achieving consumer goals. Bourgeois
bohemians also model the relationship to work and performance as a central life value,
however, they don’t see it as an instrument of attaining wealth, prestige, fame and
fulfilling consumer goals, but they see it as a source of meaningful creative activity and
self-fulfilment. Finally, in case of alternative hedonists, the relationship to work and
performance is moderated by voluntarily living a modest life, reducing workload and
stress, and rationalizing life with elements of a creative approach to life, aesthetics and
spirituality.
Keywords: alternative hedonism, experiential economy, predatory hedonism, Protestant
ethic, yuppie
1. Introduction
Ethic is traditionally part of philosophical and anthropological discourse.
Ethical issues are integrated in a number of ontological and gnoseological
theories of man and society. Ethical problems then form the core of practical
philosophy, becoming the central category of exploring the ethical dimension of
*
E-mail: oroubal@centrum.cz
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48
reality and the ethical aspects of life [1]. Ethic is not just a philosophicalanthropological
discipline of a broader scope and significance, but also the
theoretical basis of addressing many specific and practical research questions.
Besides the fundamental ethical concepts of philosophical dimension of thinking
[2], we for example identify attempts to examine the ethical aspects of tolerance
in the conditions of liberalism and emancipation of individual freedoms [3], or
reflections on the ethical principles of Science within the perspective of
interesting analogies of the Natural sciences [4]. Some authors focus on ethics in
engaged efforts to appeal to the promotion of the principles of voluntary
humbleness and self-restraint in consumer-type affluent societies, seriously
threatened by environmental threats, devastation of nature and reducing quality
of life [5]. Ethical questions logically correspond also with problems of
hypertrophying consumerism and programmatic promoting the principles of
economic growth, supported by an intensive complex of the marketing and
media industry. There is no doubt that the media production of commercial
contents and advertising [6], specific with impulsiveness and accentuating the
presence, sensual satisfying and emotionality, strengthens and develops
hedonistic attitudes to life with the help of other media stimuli. „Hedonistic
character of media production has become a principle of creation and
perception of media contents and messages, not only of entertainment genres.
Recipients are amazed by the experience media production as it offers countless
number of emotional stimuli and emotional states, such as emotion, joy,
laughter, fear, hatred, horror etc.“ [7] The ethos of the consumerism hedonism
does not bring into the lives of people just more of the expected happiness, peace
and joy but, according to some authors, rather more anxiety, disappointment and
feelings of isolation [8]. Hedonistic behaviour patterns based on the needs of
continuous stimulation may in many cases of people’s lives rather cause
tendencies to regress the feelings of personal happiness and peace of mind [9].
Hedonistic life practices and the level of fulfilling them is substantially
dependent on the extent and intensity of the participation of actors on the
consumer culture markets, enabling to develop the motives of pleasure seeking,
and validate even their sense as a source of value orientation. According to
Schor [10], they are not idleness and relaxed attitude to life or ease and quiet
pace of life that stand behind the hedonistic consumerism, but rather hard work
focused on success, performance and adequate reward to be later in the
experiential industry markets converted to hedonistic adventures and pleasures
as a reward for overworking and lack of free time. While profitable activity,
contingent on work and individual performance, has traditionally been
legitimised in the spirit of the Weberian tradition by the inner-secular austerity
of the puritans, asceticism, depriving the profit motives of ethical barriers,
consumer culture and hedonistic ethos of hard work, has turned this legitimising
of hard work and greediness over. In this newly formed existential conditions,
work and earnings are not inconsistent with superficial consumerism, but have
become rather a prerequisite. Hedonism, however, cannot be simply confused
with consumerism. As we shall see, the background of the hedonistic values can
From Protestant ethic to hedonistic experiential ethics
49
be observed in various forms of lifestyles and dynamics, from the more radical
material (predatory) oriented forms to more moderate and modest forms of
expression, intensified by the spiritual dimension of life, spirituality, as well as
by work as the bearer of joy and delight.
The aim of this study is to demonstrate the relationship between work and
hedonism as interrelated and coherent values, which is a fact that is reflected
insufficiently in the scientific literature. At the same time, we rely on the
foundations of the empirically proven Schwartz [11] value typology capturing
the dynamics of value relations, in which hedonism is part of the area of values
used to achieve and implement individual interests, where the categories of
power, work performance, success, stimulation and independence occur all at
once. We challenge the stereotypical and yet widely accepted thesis that the
focus on work, performance and success represents qualities irreconcilable and
opposing to the contents of the hedonistic values, inaccurately equated to or
mistaken for idleness, passive entertainment, spending and a casually relaxed
attitude to life. At the same time we are presenting a hypothesis here that
performance and success do not have to depend solely on utilitarian and
instrumental motivations (to earn to be able to spend lavishly), but can be
anchored directly in the hedonistic value orientations as meaningful and longer
lasting sources of pleasure and joy (work as enjoyment). We’re trying to find
argumentation to support the claim that the traditional elements of the Protestant
ethic, specifically related to work, performance and success, reflect in variously
reconstructed forms and specific models in late modern lifestyles. We are trying
to prove that by presenting three different examples of non-ascetic lifestyles predatory
hedonism (yuppies), bourgeois bohemianism (bobos) and alternative
hedonism (voluntarily humble) - which at the same time contain strong
expressions of hedonistic values and revitalising characters of relation to work
and individual performance in the spirit of the Protestant ethic.
2. The Protestant ethic and the cult of deferred pleasure
In the Weber’s work The Protestant Ethic and the Spirit of Capitalism
[12] tradition of thought, the hedonistic life orientations are hardly compatible
with the principles of modern professional ethic, the religious roots of which
clearly lead to economic rationalisation of the entrepreneurs’ lifestyle, which is
simultaneously becoming an important prerequisite for the development and
strengthening of the capitalist system model of the society. In other words,
values are being shaped in the core of vocational ethics as a result of the effect
of certain Protestant teachings, and those refer to the ascetic qualities of
temperance, austerity, humility, moderation, thrift and especially to what has
almost completely disappeared from the contemporary consumer society - and
that is the willingness to postpone joy and pleasure to the future. These are the
characteristics that, according to Weber, had direct influence on the development
of the entrepreneurial spirit and high efficiency of economic activities. On the
contrary, modern forms of consumer hedonism were clearly displaced out of the
Roubal/European Journal of Science and Theology 16 (2020), 3, 47-56
50
principles of professional ethic and generally from the lifestyle of entrepreneurs
as undesirable and forbidden in terms of human vices. From the point of view of
the ascetic Protestantism, hedonism was essentially tabooed, equated to sin and
called an act of degrading and barbarising the accepted social norms, formed and
maintained by strictly religious teachings and religious atmosphere of the era.
The roots of attitudes to life and lifestyle of Protestants, reflecting in the
particular interconnection of their own religiosity and professional ethic as an
appropriate combination for the accumulation of capital, can be found right in
the Calvin’s doctrine of predestination. In there, the uncertainty of the fate plays
a significant role. Fate is supposed to be (pre)determined by an unquestionable
act of God’s will and there is not much that man can change in its constellation,
either by merit or by guilt. This situation of induced fatalism evokes in people
dramatizing feelings of determination of the fate itself, leading believers to
feelings of loneliness and devotion. And very hard and intense work, serving the
glory of God, should be the way to overcome these pursuing ‘shadows on soul’.
Relent or even idle in work performance means to lose the path to salvation and
sink into constricting doubts of one’s own destiny. This attitude to life, that was
originally practiced in monasteries, based on asceticism and hard work,
gradually moved to and got anchored in the secular life and firmly embodied in
the principles of everyday life in the form of increased self-control and selfdiscipline,
strictly limiting the possibilities of wasting time by inefficient
idleness. Hard work and asceticism were desirable manifestations of life, virtues,
to which all of the life efforts had to be directed. There is no doubt that these
were the virtues thanks to which entrepreneurs and traders were able to achieve
not only the desired economic gains, but in striving for earnings by means of
these virtues they legitimised their desire for profit and wealth.
Monitoring the economic profit, which required self-denial and hard
work, was thus not normatively assessed as an act of amorality. Asceticism was
simultaneously a function restricting consumer practice and wealth, that was
supposed to be accumulated and rationally utilised for further future increases in
volumes. Property was neither a source of lavish lifestyle, nor a source of pomp
and admiration of others. Relationship to wealth and assets was primarily a
relationship of responsibility and respect, which clearly reflected the religiously
motivated virtues of synergistically acting asceticism and performance, thrift and
greediness, orientation towards the future and temperance. While the values of
performance and success stand behind greediness, accumulation of property and
wealth, asceticism and the religiously defined principle of deferred consumption
cult stand behind minimising the risks of temptation to invest those profits in the
hedonistic pleasures of life.
3. From the deferred consumption joy cult to impulsive society of instant
gratification
Weber showed that the Protestant ethic can resolve the contradiction
between wealth and temptation to uncontrollably ‘fritter’ that wealth away in the
From Protestant ethic to hedonistic experiential ethics
51
axes of the hedonistic merry-go-round of fun. The Protestant ethic and its links
with the secular vocation meant anchoring of the self-discipline and asceticism
in the structures of lifestyle and rationalised human activity and its results.
According to Weber, religious teaching thus paradoxically contributed to the
rationalisation of the society as a whole and allowed the development of
capitalist entrepreneurship. Economic forces of capitalism focused on
maintaining and enhancing the functioning of capitalism as a progressively
global system however leave the principles of the Protestant ethic with the
advent of the consumer-type society free from the roots from which they were
born and further strengthen their essence in an environment where the traditional
values of self-control and self-denial shifted due the enforcement of consumer
culture as an important attribute of the late modernity society far to the values of
hedonistic consumerism.
The contradiction between work, earnings and ascetically deferred reward
for the performance explained by Weber, gains in the conditions of consumer
society a totally new and totally opposite dimension. While in the Weber’s
concept the Protestant ethic served the origin of entrepreneurship,
entrepreneurship and the accumulation of capital allowed the emergence of an
affluent society, which later gives birth to the hedonistic ethos of consumerism
and emotional consumption. Gradually, however, the global economic system
got perfectly and tightly affiliated with the ‘ethics of experiences’, and their
relationship may no longer be quite as free as the relationship between
Protestantism and Capitalism analysed by Weber.
The concept of experiential economy of the authors Pine and Gilmore [13]
clearly captures this trend. The motives of deferred consumption are rigorously
expelled here as undesirable environmental practices and replaced with an
irresistible adventurous atmosphere of the industry of entertainment
(adventures), employing highly professionalised, independently working
creative class [14], currently the key driving force behind the economic growth.
Profits from work should be, according to the logic of experiential economy,
urgently invested in entertainment and experiences, hedonistic pleasures and
enjoyment that should compensate for the work efforts expended to raise funds,
enabling to meet consumer desires. Experiential economy basically initiates,
develops and deepens the system of ‘quick profits and rewards’ not only at the
level of microenvironment of vital signs of radicalised forms of consumer
hedonism, but also at the macro-levels of institutional structures. As Roberts
claims, „Government, the media, academia, and especially business – the very
institutions that once helped to temper the individual pursuit of quick, selfserving
rewards are themselves increasingly engaged in the ame pursuit” [15].
Experiential economy shifts the concentration of forces from production to
consumption, from production to shopping, thereby significantly changing the
socio-economic environment, especially in the sense that while the economic
processes were traditionally governed by material criteria, the new ones are
governed by immaterial rules of the emotional and sensory world of consumers.
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52
The principles of experiential production applied within the consumer
culture are shaping the environment of powerful pressures of competitiveness,
efficiency, flexibility, performance and revenues, subordinated to short-term
economic goals and rapid appreciation of investments. These principles
gradually seep and settle in the social environment, and typically exhibit an
increased hedonistic consumer activity, in which the structures of the momentary
culture are being fixed as a platform for the development and confirmation of
consumer behaviour pattern variations. In a way, this platform represents an
attractive strategy in an environment of instability and uncertainty, where longterm
plans and intentions lose their relevance. This may be partly the result of
living in secular societies where the traditional religious belief loses its influence
and is to some extent substituted and compensated with increased consumerism,
in which false sources of certainties of life are often perceived. Perhaps that’s
why deferred consumption is not a very attractive behaviour model, since its
focus going beyond the certain presence of moments refers to an uncertain
future. Similarly, receiving long-term commitments and responsibilities can be
perceived as an unpleasant life circumstance that contradicts the requirements of
flexibility and significantly reduces the participation in the colourful world of
changes and innovations of consumer opportunities.
Experiential economy strengthens and legitimises the ethic of experience
as a hedonistic intensification of present moments and fleeting moving of
volatile attention from one experience to another. The ethic of experiences leads
to the worship of the instant gratification cult, where the ‘now or never’ [16] rule
applies. It is built on the premise of merging with the presence and simultaneous
detachment from the prospects of the future, which should always retreat
attractive incentives and impulses of present moments.
4. Ethic of experiences from the perspective of late modern lifestyles
Hedonistic values are reflected in different lifestyles, everyday practices
and patterns of behaviour. At the same time, fulfilling these values cannot be
simply equated to the hypertrophy of the predatory consumerism, idleness and
ostentation, superficiality or trivialisation of human relations, narcissism,
recklessness, degrading abilities of empathy or decreasing level of solidarity.
Even so, signum diabolicum, allegedly lacking the interest in the problems of
other people, the environment, security, respect for human rights and the
exercise of justice, need not be necessarily seen behind the values of hedonism.
At the same time, even the man’s relationship to work firmly anchored in the
Protestant Ethic does not have to go through erosion under the influence of
hedonistic values, but rather look for yet another background in the
strengthening of the importance of work and exploring its deeper meaning and
significance. Work need not represent the only instrument for achieving
resources necessary to certain participation in consumer culture and
consumerism, but a stable support of one’s identity, an attribute of one’s
ontological sense and a source of deeper and more permanent feelings of
From Protestant ethic to hedonistic experiential ethics
53
happiness, joy, peace and contentment. The fact that work and work
performance and results can also be an integrated part of hedonistic living
practices that fill man with positive emotions and pleasure, and not only an
instrument for achieving financial resources, which are then in a commercial
environment of markets indirectly converted in experiences and various volatile
and impulsive excitements, can be briefly shown on the lifestyles of predatory
hedonists, bourgeois bohemians and alternative hedonists.
When the term Young Urban Professional (yuppie) [17] starts appearing
in the American press in the early 1980s and later also in professional
sociological publications, it is far from meaning just an attempt to capture a
direction of lifestyle of one of the many subcultures of the American society, but
a more important attitude to life with a deeper vision and orientation, shared
across the American (and later European) population. This living manifestation
is known as predatory hedonism since, as outline below, it fulfils a number of
current parameters of the contemporary type radicalised consumer hedonism.
Predatory hedonists are characterised by a strong relationship to material
values, seeking quick and successful professional career, guaranteeing - if
possible - high income, prestige and power. They are therefore willing to
sacrifice their free time, as well as reduce the efforts and time of family and
partner relationships that are restrictive to the realisation of their own life
scenarios where there is not too much space for empathy and reciprocity.
Conversely, dominating are loneliness and the efforts to satisfy one’s
egoistically-narcissistic needs and selfish interests that are clearly contrary to
tolerance and understanding, caring about the environment, as well as selfdiscipline
and respect for social rules. Not only do they accept but actively seek
fast pace of life, consumer opportunities and conspicuous consumption.
„Narcissist personalities of today´s people remain immature, bound to ´hypernarcissism´
and and ´hyper-consumerism´; moreover, ´hyper-consumerism´ now
involves all aspects of social life, exploiting the principles of human spirituality
and emotional pleasures.“ [18] Their typically high level of commitment, desire
for success, career and guaranteed earnings, although correlating with the
concept of work in terms of the Protestant ethic, completely leaves out the
ascetic dimension to the treatment of profit, which transformed in the
atmosphere of emotional consumerism experiential economy in a series of
hedonistic adventures, debauchery and eventually indebtedness.
Bourgeois bohemians (Bobos) represent the non-ascetic lifestyle, rich in
experience and, if possible, saturated with interesting and varied life content.
According to Brooks, „The Bobos define our age. They are the new
establishment.“ [19] They represent a certain hybridisation of materialistically
oriented predatory hedonists (yuppies) and informally tolerant hippies, in other
words, they are born in a synthesis of the American cultural mainstream of the
seventies and the cultural revolt of the sixties. On the one hand, this late modern
lifestyle reflects distinct ambitions in career paths, focus on job performance,
determination, desire for success, recognition and other typical features of
youppies; on the other hand, reflected there are the characters of bohemianism,
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54
relaxedness, temperance, moderation, tolerance, openness, empathy, interest in
the others, relationship to intangible values and spirituality, that are contrarily
typical for hippies. In the environment of bourgeois bohemians thus work
commitment and preferences of working life get interconnected with the values
of the quality of life, searching for life balance, harmony, peace and spiritual
dimensions of existence. In their conception of life, work is not an instrument for
achieving money, power, position and prestige; it becomes not only a mission
and a way of self-realisation and self-satisfaction, but also entertainment,
something that brings joy and meaningfulness to life. Having fun is to work,
create something new, original, affirm one’s authenticity and contribute to the
welfare of others.
While the concept of bourgeois bohemians already has its background in
the systemically compiled sociological concept of Brooks, the theory of
alternative hedonism only comes to existence in the background of various
philosophical and sociological studies, mapping different manifestations,
characteristics and trends of this unique form of contemporary lifestyle [20].
Alternative hedonism can be attributed to the creation and developing of various
culturally creative forms of life with distinct elements of voluntary humbleness.
Self-restraint, preference of deferred pleasure, voluntary acceptance of some
degree of discomfort in various life situations and attention for others and
solidarity, resignation to a number of material assets or rejection of frivolous fun
however, are not the expression of asceticism, but rather a way to minimise the
annoying and unwanted consequences of hectic life, that are materially oriented
and stressed by the consumer society. Alternative hedonists actively seek
possibilities for slowing down the pace of life [21], making routine life practices
more pleasant and maximising the feelings of well-being while minimising the
costs in the form of money or free time investments. They enjoy privacy as well
as close family, partner and friendly relationships; they enjoy physical activity,
nature, leisure, often quite mundane and routine life situations. They behave
ecologically and considerately not for reasons of enforcing external impersonal
‘green ideologies’, but simply because such behaviour brings them a feeling of
inner satisfaction, meaningfulness and self-belief in contributing to a good thing.
They promote the idea of a “rich life with modest means” [22].
The continuing prosperity model of consumer culture is increasingly
based on collective willingness and readiness to spend and, on the contrary, the
unwillingness to save and live in the mode of voluntary humbleness.
Furthermore, also the application of the assumption that people will work more
and harder and their attitude towards work will become more instrumental in
nature. At the same time, they will devote a greater amount of time to financial
earnings subsequently invested in products that will compensate and replace
those goods and values to which people voluntarily and involuntarily waive in
the benefit of time-consuming work. This is what alternative hedonism resists; it
refuses to accept work only as an instrument for earning money; it refuses even
the time spent at the expense of family, partner and personal life. Contrarily,
work should be conducive to well-being, calm, harmonious life without stress.
From Protestant ethic to hedonistic experiential ethics
55
Unlike bourgeois bohemians, alternative hedonists lack strong work
commitment and a desire for greater earnings and, in the spirit of voluntary
humbleness, prefer more leisure time at the expense of lower incomes, slower or
voluntarily confined career growth and material comfort.
5. Conclusions
Hedonistic values cannot be stereotypically equated to the predatory
consumerism of affluent societies operating on the principles of experiential
economy. It is a set of variously applied life values and styles, referring to the
traditions of hedonistic philosophy of Cynics, Epicureans and Stoics. From that
tradition some post-modern lifestyles assume the elements of moderation and
modesty that they meaningfully compose and combine in a complex of other life
practices.
At first glance, hedonistic values may further comprise opposition values
of labour, performance and success and subsequent asceticism, self-discipline
and humility. Weber’s concept of the Protestant ethic finds a differently strong
response in late modern lifestyles of the predatory hedonists, bourgeois
bohemians and alternative hedonists. In the first type of lifestyle (predatory
hedonism) the emphasis on hard work, power and greediness remains, but
instead of legitimisation of achieving profits and wealth through inner-secular
austerity and the cult of deferred pleasure, that legitimisation becomes radically
distorted in the opposite of the non-ascetic spending and sensual enjoyment of
life. In the other case (bourgeois bohemianism) work and performance also
appear as motivational goals of life, but not as instruments for achieving fame,
power, status and wealth, but as forms of entertainment, self-fulfilment and inner
satisfaction. Work in this concept is interpreted as a meaningful creative activity
providing positive emotions of satisfaction. Thirdly, in the alternative hedonism
lifestyle, the theme of work and work performance is weakened, does not
necessarily have to represent the central category of life or a source of material
wealth, but a contribution to intellectual refreshment, that in any case should not
represent a barrier to personal and family life. The motive is a voluntarily
humble life, reduction of work-related stress and systematic reduction of
consumption, finding pleasure in the creative life of aesthetic experience,
interpersonal relationships and spirituality.
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