"Since Judaism made Christianity possible and gave it the character of a religion essentially free from magic, it rendered an important service from the point of view of economic history. For the dominance of magic outside the sphere in which Christianity has prevailed in one of the most serious obstructions to the rationalization of economic life. Magic involves a stereotyping of technology and economic relations. When attempts were made in China to inaugurate the building of railroads and factories a conflict with geomancy ensued … Similar is the relation to capitalism of the castes in India. Every new technical process which an Indian employs signifies for him first of all that he leaves his caste and falls into another, necessarily lower … An additional fact is that every caste makes every other caste impure. In consequence, workmen who dare not accept a vessel filled with water from each other's hands, cannot be employed together in the same factory room. Obviously, capitalism could not develop in an economic group thus bound hand and foot by magical means."

“Above all, as will be repeatedly apparent in the sections below, fundamental for our discussion is the investigation of the idea of a testifying to one's belief as the psychological point of origin for methodical ethics.”

“Ordinarily, the propagation of Hinduism occurs in approximately the following way. ... Native deities are rebaptized with the names of Hindu gods and goddesses. ... Some Brahman is requested to provide and take charge of ritual concerns and thereby also to convince himself and provide testimony to the fact that they—the rulers of the tribe—were of ancient, only temporarily forgotten, knightly blood.”

“The ultimately possible attitudes toward life are irreconcilable, and hence their struggle can never be brought to a final conclusion.”

“When I studied modern Catholic literature in Rome a few years ago, I became convinced how hopeless it is to think that there are any scientific results this church cannot digest... I could not honestly participate in such anti-clericalism. It is true that I am absolutely unmusical in matters religious and that I have neither the need nor the ability to erect any religious edifices within me — that is simply impossible for me, and I reject it. But after examining myself carefully I must say that I am neither anti-religious nor irreligious. In this regard too I consider myself a cripple, a stunted man whose fate it is to admit honestly that he must put up with this state of affairs ... For you a theologian of liberal persuasion is necessarily most abhorrent as the typical representative of a halfway position; for me he is in human terms infinitely more valuable and interesting... than the intellectual pharisaism of naturalism, which is intolerably fashionable and in which there is much less life than in the religious position”

“After Nietzsche’s devastating criticism of those “last men” who “invented happiness,” there is probably no need for me to remind you of the naïve optimism with which we once celebrated science, or the technology for the mastery of life based on it, as the path to happiness. Who believes this, apart from a few overgrown children occupying university chairs or editorial offices?”

“For sure, even with the best will, the modern person seems generally unable to imagine how large a significance those components of our consciousness rooted in religious beliefs have actually had upon culture, national character, and the organization of life. Nevertheless, it can not be, of course, the intention here to set a one-sided spiritualistic analysis of the causes of culture and history in place of an equally one-sided “materialistic” analysis. Both are equally possible. Historical truth, however, is served equally little if either of these analyses claims to be the conclusion of an investigation rather than its preparatory stage.”