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Journal articles on the topic 'Webelos'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Samier, Eugenie. "The Weberian Legacy of Thom Greenfield." Educational Administration Quarterly 32, no. 1_suppl (December 1996): 686–704. http://dx.doi.org/10.1177/0013161x960321006.

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This article traces through Greenfleld's work his use of Weber's interpretive social analysis, including Webers view of the individual unit of analysis, value typologies, methods of comparative history, and the construction and use of analytical ideal typologies. Compared are Greenfield 's and Weber's metaphysical assumptions, ontological perspectives, and epistemological frameworks, and their implications for research representative of interpretive or verstehende organizational study.

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2

Dietrich, Marcus. "Max Weber und der Geist des Marxismus? Der „Historische Materialismus“ in Webers Werk." historia.scribere, no. 13 (June 22, 2021): 57. http://dx.doi.org/10.15203/historia.scribere.13.620.

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Max Weber and the spirit of Marxism? “Historical Materialism” in Weber’s workMax Weber's methodological and historical approaches are often seen as a refutation of Karl Marx's epistemological and socio-economic theories. However, Weber developed his theories several decades after Marx, and the following paper discusses the question of whether there are traces of Marx's work in two of Weber's most influential publications. The aim is to show that there are lines of argumentation in both his methodological framework and his historical analysis that point to a certain, albeit subtle, influence that Karl Marx's theory of "historical materialism" exerted on Weber.

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3

Ozhiganov, Edward. "The Controversy of Weber: Cultural Sociology, Neoliberalism and Theory of Domination." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 2 (2020): 122–42. http://dx.doi.org/10.17323/1728-192x-2020-2-122-142.

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The article analyzes the most significant properties of the dispute about Weber caused by attempts to “reconstruct” Weberian heritage in cultural-anthropological and liberal “paradigms”. It appears that Weber's theory of domination causes an implicit tension, which calls the canonization of Weber as a “classic” of institutionalized sociology into question. The cultural-anthropological “reconstruction” of Weber’s heritage is characterized by meta-theorizing on the basis of conceptual universalia, which fundamentally contradicts the main provisions of Weber’s understanding (interpretative) sociology in both the substantive and methodological aspects. The “paradigm” of the neoliberal utopia split into two camps: the former ignores Weber’s understanding of sociology as a scientific discipline, while the latter, is characterized by attempts to “distill” his legacy for the needs of the so-called new economic sociology.

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4

Golovin, Alexey A. "Science as a Vocation. Hermeneutics and Reflection." Epistemology & Philosophy of Science 57, no. 3 (2020): 190–200. http://dx.doi.org/10.5840/eps202057350.

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In this article, the author tries to understand the significance of “Science as a Vocation” for Max Weber’s listeners: what goals and objectives did the speaker set, and what is the relevance of the lecture to understand science and scientists today? As a historical source, the autobiography of K. Levit is used, which recorded the listener’s personal experiences from the speech. Referring to Schleiermacher’s ideas, the author seeks to interpret Weber's speech as Lebenswerk. The author connects the ideas of the speech with the historical context of that time, as well as the philosophy of life and neo-Kantianism. The author believes that Weber’s call for reflection is of key importance for understanding science as vocation. The author comprehends the significance of reflection not only for science, but also for the personality as a whole – for its self-identification and self-knowledge, orientation in the social space.

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5

Thomas, Jem. "Max Weber's estate: Reflections on Wilhelm Hennis's Max Webers Wissenschaft vom Menschen." History of the Human Sciences 11, no. 2 (May 1998): 121–28. http://dx.doi.org/10.1177/095269519801100208.

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6

Jati, Wasisto Raharjo. "AGAMA DAN SPIRIT EKONOMI." ALQALAM 30, no. 2 (August 30, 2013): 265. http://dx.doi.org/10.32678/alqalam.v30i2.1066.

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This study aimed to analyze relation among religion and economy in developing work ethic. the original thesis concerning relation of religion and work ethic initiated by Max Weber in his study entitled Protestant Ethic and Spirit Capitalism. In Weberian perspective, religion take important role that developing values of work ethics e.g. rationalism, asceticism, and "calling" are encouraging human to work hard in the world. This study aimed to elaborating Weber’s thesis within comparing work ethic in others religion. Library research used as research methodology in this research. The result showed, basically, work ethic invented in many religion; nevertheless, adapted to the context of socio-cultural in society. Keywords: Work Ethic, Calvinism, Max Weber's Thought, Economic Spirit.

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Jati, Wasisto Raharjo. "AGAMA DAN SPIRIT EKONOMI." ALQALAM 35, no. 2 (December 31, 2018): 59. http://dx.doi.org/10.32678/alqalam.v35i2.1066.

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This study aimed to analyze relation among religion and economy in developing work ethic. the original thesis concerning relation of religion and work ethic initiated by Max Weber in his study entitled Protestant Ethic and Spirit Capitalism. In Weberian perspective, religion take important role that developing values of work ethics e.g. rationalism, asceticism, and "calling" are encouraging human to work hard in the world. This study aimed to elaborating Weber’s thesis within comparing work ethic in others religion. Library research used as research methodology in this research. The result showed, basically, work ethic invented in many religion; nevertheless, adapted to the context of socio-cultural in society. Keywords: Work Ethic, Calvinism, Max Weber's Thought, Economic Spirit.

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8

Rubio, Franco, Patricia Alvarez, and Heyssen Dueñes. "Weber’s problem on the Riemannian Manifolds: Some upper bounds for the minimun Weber's function." Selecciones Matemáticas 6, no. 1 (June 30, 2019): 108–18. http://dx.doi.org/10.17268/sel.mat.2019.01.13.

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9

Scaff, Lawrence A. "Max Weber's Legacy." Annual review of sociology 2015, no. 28 (2015): 18–27. http://dx.doi.org/10.5690/kantoh.2015.18.

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10

Burger, Thomas. "Weber's sociology and Weber's personality." Theory and Society 22, no. 6 (December 1993): 813–36. http://dx.doi.org/10.1007/bf00993679.

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11

Reinhard, Wolfgang. "Max Weber oder das Scheitern an der Religion." Sociologia Internationalis: Volume 56, Issue 2 56, no. 2 (July 1, 2018): 1–27. http://dx.doi.org/10.3790/sint.56.2.1.

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Der Weltruhm Max Webers geht langsam, aber deutlich zurück. An seinem Lebensthema, der Bedeutung der Religion für die moderne Welt, ist er langfristig gescheitert. Das gilt nicht nur für seine Protestantismus-These, sondern auch für den aufwändigen Versuch, die These durch Vergleich mit anderen Weltreligionen auszuweiten und abzusichern. Er landet dabei in der kolonialistischen Orientalismus-Falle, indem er beweist, was er zuvor vorausgesetzt hatte. Umgekehrt wussten und wissen Vertreter anderer Religionen das protestantische Christentum zur Modernisierung ihrer eigenen Kulturen ‚auszuschlachten‘. ‚Das Empire hat zurückgeschlagen‘. Auch Karl Jaspers’ post-koloniale Alternative zu weltanschaulicher Kommunikation auf gleicher Augenhöhe im Zeichen einer ‚Achsenzeit‘ ist gescheitert. Der viel berufene Aufschwung der Religionen besteht global gesehen in pluralistischer Beliebigkeit, die den Charakter von Religion überhaupt verändert hat. ‚Transzendenz‘ ist immanent geworden. Unsere Religion ist längst nicht mehr diejenige Max Webers. Obviously Max Weber’s fame is continuously decreasing. In the end, he failed in his self-chosen task to explain the growth of the modern world through religious experience. This statement does not only refer to his world-famous essay on The Protestant Ethic and the Spirit of Capitalism. It is also true of his extensive attempt to confirm and extent his thesis through careful comparison with other world religions. But he fell into the circular trap of colonialist orientalism because he simply proved what had been his own preconditions. On the other hand, members of other religious communities used and still use protestant Christianity selectively to modernize their own cultures. The empire hits back! Karl Jaspers’s Axial Age, his post-colonial attempt in cultural communication on equal level, failed as well. Today, from the global point of view the famous renewal of religion consists in arbitrary pluralism. The very character of religion as such has changed. Transcendence turned immanent. The religion of today is no longer the religion of Max Weber.

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12

Burger, T. "Weber's Methodology." Telos 1988, no. 78 (January 1, 1988): 150–57. http://dx.doi.org/10.3817/1288078150.

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13

Gvosdev, Nikolas K. "Weber's Stepchild." Orbis 55, no. 4 (January 2011): 717–24. http://dx.doi.org/10.1016/j.orbis.2011.07.004.

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14

Schott, Howard. "Weber's Pianos." Musical Times 128, no. 1727 (January 1987): 6. http://dx.doi.org/10.2307/964617.

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15

Krueger, Lester E. "Reconciling Fechner and Stevens: Toward a unified psychophysical law." Behavioral and Brain Sciences 12, no. 2 (June 1989): 251–67. http://dx.doi.org/10.1017/s0140525x0004855x.

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AbstractHow does subjective magnitude, S. increase as physical magnitude or intensity, I, increases? Direct ratings (magnitude scales; partition or category scales) can be fitted by the power function, S = aIb, in which S equals I raised to a power or exponent, b, and multiplied by a measure constant, a. The exponent is typically about twice as large for the magnitude scale (Stevens) as for the corresponding partition or category scale, but the higher exponent may be explained by the overly expansive way people use numbers in making magnitude estimations. The partition or category scale and the adjusted (for the use of number) magnitude scale for a given modality or condition generally agree with the neurelectric scale and the summated just noticeable difference (jnd) scale. A unified psychophysical law is proposed in which each jnd has the same subjective magnitude for a given modality or condition, subjective magnitude increases as approximately a power function of physical magnitude with the exponent ranging from near 0 to 1 (compressive function), and subjective magnitude depends primarily on peripheral sensory processes, that is, no nonlinear central transformations occur. An undue reliance on Weber's law blinded Fechner to the fact that the true psychophysical scale is approximately a power function. Rejecting Weber's law, which is not valid, means that we no longer have to choose between letting the summated jnd scale be a logarithmic function (Fechner's law) and introducing a nonlinear central transformation to make it into a power function (Brentano–Ekman-Teghtsoonian's law). Fechner and Stevens erred equally about the true psychophysical power function, whose exponent lies halfway between that of Fechner (an exponent approaching zero) and that of Stevens. To be reconciled, Fechnerians must give up the assumptions that Webers law is valid and that the jnd has the same subjective magnitude across modalities and conditions; Stevensians must give up the assumption that the unadjusted (for the use of number) magnitude scale is a direct measure of subjective magnitude.

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16

Lehmann, Hartmut. "Ascetic Protestantism and Economic Rationalism: Max Weber Revisited after Two Generations." Harvard Theological Review 80, no. 3 (July 1987): 307–20. http://dx.doi.org/10.1017/s0017816000023683.

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Max Weber's essay on the relationship of ascetic Protestantism and the spirit of capitalism, published in 1904/05, is certainly the most controversial and perhaps the most complicated piece he wrote. As we all know, two generations of scholars have discussed Weber's essay since 1905, filling the shelves of libraries with the fruits of their labors. Scholars in different fields have expressed their own version of what Weber supposedly wanted to say, often generalizing Weber's remarks and giving their own rather than Weber's original opinion.

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17

Tyrell, Hartmann. "Max Weber: Wertkollision und christliche Werte." Zeitschrift für Evangelische Ethik 37, no. 1 (February 1, 1993): 121–38. http://dx.doi.org/10.14315/zee-1993-0118.

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Abstract The study ofHartmann Tyrell refers to Max Weberand bis specific apprehension ofvalues compared to Simmel and Nietzsche. Tyrell is interested in Weber's view of the relation of different values, which assumes a shape of controversy in modern times. Weber's notion of normative ethics deals with christian values, especially in personal respect. The relation of the Christian to God, precisely: the relation of »Seele« and »Gewissen« towards God is centrat to Weber's idea ofEthics. Weber's »Brüderlichkeitsethik« is seen from a new point of view by Tyrell's research.

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18

Breiner, Peter. "Raymond Aron’s engagement with Weber: Recovery or retreat?" Journal of Classical Sociology 11, no. 2 (May 2011): 99–121. http://dx.doi.org/10.1177/1468795x10396273.

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This article traces the arc of Aron’s interpretation of Weber from his dynamic political reading of Weber’s sociology to his deflationary criticism, a criticism that robs Weber’s sociology, in particularly his political sociology, of the very force that led Aron to embrace it in the first place. At the outset I trace Aron’s stylized dynamic political reading of Max Weber’s historical sociology, political sociology, and sociologically informed political ethics, a reading in which Weber’s interpretive notion of meaningful action and his notion of counterfactual judgment in providing explanation become central to Weber’s political sociology. I show how for Aron Weber’s historical sociology in general and his political sociology in particular serve to provide a model for how sociology can clarify for political actors the existential political choices they may face in making decisions. But I also argue that when Aron subsequently turns to a criticism of Weber in the name of cleansing his theory of political extremity, he undermines all the dynamic elements in Weber’s political sociology so central to his original interpretation. The upshot of this move is that he comes up with a concept of political sociology that is static, structurally rigid, and curiously time-bound. Thus precisely the moderation and restraint for which Aron is so frequently praised become fundamental weaknesses when we examine his revision of Weber’s political sociology and its meaning for a sociologically informed political judgment.

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19

Ionin, Leonid G. "Max Weber in Russian. Prospects for a New Understanding of Sociological Classics / Interview prepared by L.A. Kozlova." Sociological Journal 26, no. 1 (2020): 109–23. http://dx.doi.org/10.19181/socjour.2020.26.1.7055.

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In light of the release of the Russian translation of Max Weber’s “Economy and society”, the article examines the relationship between the socio-economic views of Weber and Marx, and analyzes Weber’s position on the possibilities of the creation, functioning, and prospects of a socialist economy. An important question is also investigated about the connection of various aspects of Weber’s biography with the peculiarities of his theoretical position. In particular, the concept of the “iron cage”, which served as an explanation for Weber’s theoretical positions in American sociology of the 20th century, is criticized.

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20

Golikov, Alexander. "Max Weber at the turn of the millennium: a new generation, new (epistemo) logics." Filosofska dumka (Philosophical Thought) -, no. 1 (March 22, 2021): 57–74. http://dx.doi.org/10.15407/fd2021.01.057.

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The article is devoted to the study of the Max Weber’s position in sociology and philosophy and the position of sociology and philosophy in relation to Max Weber at the turn of the millennium. The author addresses a number of aspects of Weber’s theory (epistemology, axiology, ontology at the microlevel and at the macrolevel), well known and studied in sociology, in order to produce a holistic picture of Max Weber’s conceptual and methodological proposals in terms of their epistemological perspective. In addition, the article examines the currently missed opportunities of Weber’s concept and theorizing, in particular, the paradox of sociological and philosophical discourses, the study of economic action, etc. The author using a wide range of analysts and concepts of Western (E. Troeltsch, J. Habermas, J. Kaube, W. Schluchter, S. Kalberg, T. Schwinn, H. Joas, J. Vahland, K. Palonen) and post-Soviet (Yu Davydov, L. Titarenko, S. Zolyan, T. Dmitriev) sociologists and philosophers, as well as analyzing a number of works of the German philosopher and sociologist himself, demonstrates the heuristic potential of Weber’s developments in various dimensions. The topics of the origins and roots of the Weberian concept, its methodology of science, the social status of science from Weber’s point of view, the place of enchantment in social and epistemological processes, the relationship between motive and meaning, the problem of administrative power and utility, human rights in Weber’s optics and macrohistorical logic in his research are touched upon. The author also draws attention to the connection between Weber’s socio-political and worldview position with his epistemological developments, his scientific and academic activities. Analogies are drawn between the situations of the early XX and early XXI centuries with the demonstration of the possibilities of Weber’s experience in the modern socio-cultural and historical situation.

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21

Feldman, Stephen M. "An Interpretation of Max Weber's Theory of Law: Metaphysics, Economics, and the Iron Cage of Constitutional Law." Law & Social Inquiry 16, no. 02 (1991): 205–48. http://dx.doi.org/10.1111/j.1747-4469.1991.tb00919.x.

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Among legal scholars, Anthony T. Kronman and David M. Trubek have provided the leading interpretations of Weber's theory of law. Kronman and Trubek agree on two important points: Weber's theory is fundamentally contradictory, and Weber's theory relates primarily to private law subjects such as contracts. This article contests both of these points. Building on a foundation of Weber's neo-Kantian metaphysics and his sociological categories of economic action, this article shows that Weber's theory of law is not fundamentally inconsistent; rather it explores the inconsistencies that are inherent within Western society itself, including its legal systems. Furthermore, Weber's insights can be applied to modern constitutional jurisprudence. Weberian theory reveals that modern constitutional law is riddled with irreconcilable tensions between process and substance—between formal and substantive rationality. In the context of racial discrimination cases involving equal protection and the Fifteenth Amendment, the Supreme Court's acceptance of John Hart Ely's theory of representation-reinforcement demonstrates the Court's resolute pursuit of formal rationality, which insures that the substantive values and needs of minorities will remain unsatisfied.

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22

Roth, G. "Weber's Political Failure." Telos 1988, no. 78 (January 1, 1988): 136–49. http://dx.doi.org/10.3817/1288078136.

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23

Mbubaegbu, C. E. "Weber's test demystified." BMJ 325, no. 7372 (November 9, 2002): 1117. http://dx.doi.org/10.1136/bmj.325.7372.1117.

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24

Kaelber, Lutz. "Max Weber's Dissertation." History of the Human Sciences 16, no. 2 (May 2003): 27–56. http://dx.doi.org/10.1177/0952695103016002002.

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25

ADAIR-TOTEFF, CHRISTOPHER. "Max Weber's mysticism." European Journal of Sociology 43, no. 3 (December 2002): 339–53. http://dx.doi.org/10.1017/s0003975602001133.

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For much of his life Weber favored the rational activity of the ascetic in contrast to the irrational passivity of the mystic. However, Weber developed a growing interest in mysticism both in the East and the West. Johannes Tauler and his teacher Meister Eckhart offered Weber glimpses of the western mystic's beliefs. Perhaps in Weber's last years, religion and mysticism moved from being merely intellectual interests to something more significant and personal.

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26

Tester, Keith. "Weber's alleged emotivism." British Journal of Sociology 50, no. 4 (December 1, 1999): 563–73. http://dx.doi.org/10.1080/000713199358536.

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27

Mackinnon, Malcolm H. "Max Weber’s Disenchantment." Journal of Classical Sociology 1, no. 3 (November 2001): 329–51. http://dx.doi.org/10.1177/14687950122232576.

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28

Adair-Toteff, Christopher. "Max Weber’s Charisma." Journal of Classical Sociology 5, no. 2 (July 2005): 189–204. http://dx.doi.org/10.1177/1468795x05053491.

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29

Lebow, Richard Ned. "Weber’s tragic legacy." Journal of International Political Theory 13, no. 1 (October 12, 2016): 37–58. http://dx.doi.org/10.1177/1755088216672241.

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Weber’s corpus is characterized by four tensions: the epistemological between subjective values and objective knowledge, the sociological between social rationalization and irrational myths, the political among conflicting values, and the tragic between human conscience and worldly affairs. I explore how three of Weber’s successors struggled with these tensions. Theodore Adorno and Max Horkheimer, in the early postwar writings, sought to resolve them, as did Carl Schmitt—although in diametrically opposed directions. Hans Morgenthau sought to keep them alive but did not refine them. They remain very relevant to contemporary international relations theory.

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Lebow, Richard Ned. "Max Weber’s ethics." Journal of International Political Theory 16, no. 3 (July 5, 2019): 305–22. http://dx.doi.org/10.1177/1755088219854780.

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I offer a critique of Weber’s two ethics. The first layer is internal and concerned with their logics. The second layer considers the external knowledge necessary to apply them appropriately and argues that it is extremely difficult to come by. The third layer connects Weber’s ethics to his politics because the choice of either ethic in almost any context is a value choice. This is apparent in Weber’s application of these ethics to Germany foreign policy. He used his ethics in a rhetorical way to justify his values rather than using these values as a guide to policy assessment. This reversal is endemic to politics. One response might be to stipulate beforehand the kinds of policies that are unacceptable in democracies regardless of their expected outcomes.

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31

Smeets, Jeroen B. J., and Eli Brenner. "Grasping Weber's law." Current Biology 18, no. 23 (December 2008): R1089—R1090. http://dx.doi.org/10.1016/j.cub.2008.10.008.

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32

Tester, Keith. "Weber's alleged emotivism." British Journal of Sociology 50, no. 4 (December 1999): 563–73. http://dx.doi.org/10.1111/j.1468-4446.1999.00563.x.

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33

Ringer, Fritz. "Max Weber's Liberalism." Central European History 35, no. 3 (September 2002): 379–95. http://dx.doi.org/10.1163/15691610260426506.

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There are a variety of possible approaches to Weber's political thought. One can emphasize his class-conscious attack upon the new East Elbian agrarian capitalists, or his commitment to a politics of responsibility, in which the probable consequences of political proposals are explicitly assessed and announced. Wolfgang Mommsen has focused upon Weber's nationalism, almost to the exclusion of other aspects of his work. Jürgen Habermas has suggested that Weber tended to reduce ultimate value choices to essentially gratuitous, purely personal decisions. The emphasis in the present essay, however, is upon Weber's liberal pluralism, which anticipated a principled value pluralism, and which was a profound and persistent theme in his political commentaries.

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34

CHOI, Chi-Won. "Max Weber’s Nation." Zeitschrift der Koreanisch-Deutschen Gesellschaft für Sozialwissenschaften 30, no. 4 (December 30, 2020): 68–103. http://dx.doi.org/10.19032/zkdgs.2020.12.30.4.68.

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35

Vallas, Steven P. "Confronting Weber’s Ghosts." Contemporary Sociology: A Journal of Reviews 50, no. 2 (March 2021): 123–28. http://dx.doi.org/10.1177/0094306121991075a.

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36

Kolenc, Bara. "On repetition and theatricality: Dialogue with Samuel Weber." Maska 33, no. 191 (September 1, 2018): 52–61. http://dx.doi.org/10.1386/maska.33.191-192.52_1.

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In this article, I question the notion of theatricality, which points to the ever-problematic encounter of philosophy and theatre. I do this in dialogue with Samuel Weber’s elaboration of this concept in his book Theatricality as Medium from 2004 as well as with his reading of Kierkegaard’s Repetition, An Essay in Experimental Psychology, which can be found in Weber’s discussion with Terry Smith titled Repetition: Kierkegaard, Artaud, Pollock and the Theatre of the Image. I argue that viewing the encounter of philosophy and theatre through the perspective of repetition offers a very productive reading, which can be, in general, also referred to Weber’s notion of theatricality, as far as this notion points to certain hollowness or a gap in the processes of representation. To show this, I delineate the concept of productive repetition through Kierkegaard’s concept of Gjentagelsen and link it to Weber’s general notion of theatricality. However, Weber’s elaboration of the concept of theatricality in Theatricality as Medium proves to be very open and therefore also pretty vague, which makes it harder to explicate its clear function. I further proceed by examining Weber’s thesis about theatre setting the scene of possibility in relation to Kierkegard’s theory of posse and the notion of coincidence. I conclude that, unlike Weber’s notion of theatricality in Theatricality as Medium, his suggestion of understanding theatre as the space of possibility proves to be an exact concept, which connects philosophy and theatre through the mechanism of repetition.

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37

Lizardo, Omar, and Dustin S. Stoltz. "Max Weber’s ideal versus material interest distinction revisited." European Journal of Social Theory 21, no. 1 (June 6, 2017): 3–21. http://dx.doi.org/10.1177/1368431017710906.

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While Weber’s distinction between ‘ideal’ and ‘material’ interests is one of the most enduring aspects of his theoretical legacy, it has been subjected to little critical commentary. In this article, we revisit the theoretical legacy of interest-based explanation in social theory, with an eye to clarifying Weber’s place in this tradition. We then reconsider extant critical commentary on the ideal/material interest distinction, noting the primarily Parsonian rendering of Weber and the unproductive allegiance to ‘generic need’ readings of Weber’s action theory. We reconstruct the basis of the ideal/material interest distinction in the work of Rudolph von Ihering and provide a sounder basis for its analytic role in Weber’s ‘grand’ project.

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38

Schiermer, Bjørn. "Weber’s Alternative Theory of Action." European Journal of Sociology 60, no. 2 (August 2019): 239–81. http://dx.doi.org/10.1017/s0003975619000109.

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AbstractThe present paper aims to unearth the rudiments of an alternative theory of action in Weber. Centring on salient descriptions of scientific practice found in Weber, I argue that one finds so-called “relational” impulses in these instances, which are at odds with the Kantian, subject-centred and dualist perspectives pervading much of Weber’s thought.The paper consists of two parts. In the first—critical—part, after a short sketch of my relational approach, I cite some well-known “Kantian” passages in Weber’s work and demonstrate their undesirable theoretical and empirical consequences. I investigate Weber’s “official” theory of action and understanding, his concepts of rationality and psychology, and his understanding of technological mediation. In the second—positive—part, I delve into Weber’s understanding of creativity, investigating relational traits in Weber’s descriptions of scientific practice and experience. I then demonstrate how Weber’s late concept of personality is based on relational and object-oriented attitudes. Further, I investigate how the two dimensions of creativity and personality merge in his concept of Sachlichkeit. Finally, I provide certain biographical observations and discuss the conflict between existentialist and relational interpretations of Weber. At the very end of the paper, I discuss some general implications of the relational perspective.

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39

Norkus, Zenonas. "Maxo Weberio suprantančioji socialinė ekonomika (arba vienos nesuprastos metodologinės programos rekonstravimas)." Sociologija. Mintis ir veiksmas 3, no. 1 (April 4, 1999): 79–92. http://dx.doi.org/10.15388/socmintvei.1999.1.6848.

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Šiame straipsnyje autorius sprendžia keletą mįslių, susijusių su Maxo Weberio kūrybiniu palikimu. Pirma, klausiama, kada Weberis tampa sociologu? Antra, svarstoma, kaip "vėlyvasis" Weberis apibrėžia ekonomikos ir sociologijos santykį. Klausimai nagrinėjami aptariant sociologijos formavimosi Vokietijoje istoriją. Pabrėžiamas dvilypis Weberio santykis su ekonomikos mokslais: Weberis plėtoja savitą sociologijos programą išsaugodamas institucinę priklausomybę ekonomikai. Autoriaus požiūriu, Weberio paveldas geriausiai suprantamas jo darbus siejant su tarpdalykine kryptimi šiuolaikiniuose moksluose, kuri vadinama racionalaus pasirinkimo koncepcija. Žurnale pateikiama pirma straipsnio dalis.

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Norkus, Zenonas. "Maxo Weberio suprantančioji socialinė ekonomika (arba vienos nesuprastos metodologinės programos rekonstravimas)." Sociologija. Mintis ir veiksmas 4, no. 2 (April 4, 1999): 41–48. http://dx.doi.org/10.15388/socmintvei.1999.2.6901.

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Šiame straipsnyje autorius sprendžia keletą mįslių, susijusių su Maxo Weberio kūrybiniu palikimu. Pirma, klausiama, kada Weberis tampa sociologu? Antra, svarstoma, kaip "vėlyvasis" Weberis apibrėžia ekonomikos ir sociologijos santykį. Klausimai nagrinėjami aptariant sociologijos formavimosi Vokietijoje istoriją. Pabrėžiamas dvilypis Weberio santykis su ekonomikos mokslais: Weberis plėtoja savitą sociologijos programą išsaugodamas institucinę priklausomybę ekonomikai. Autoriaus požiūriu, Weberio paveldas geriausiai suprantamas jo darbus siejant su tarpdalykine kryptimi šiuolaikiniuose moksluose, kuri vadinama racionalaus pasirinkimo koncepcija. Žurnale pateikiama antra straipsnio dalis.

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Kippenberg, Hans G. "Joachim Wachs Bild vom George-Kreis und seine Revision von Max Webers Soziologie religiöser Gemeinschaften." Zeitschrift für Religions- und Geistesgeschichte 61, no. 4 (2009): 313–31. http://dx.doi.org/10.1163/157007309789346470.

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AbstractSince the publication of the In Memoriam of Stefan George in “Understanding and Believing. Essays by Jochim Wach edited by Joseph Kitagawa” (1968), the George-circle is seen as a major source for Wach's understanding of religion. According to the author nature is not a realm of abstract laws but the place where the divine reveals itself in the physical. Yet the In Memoriam was not composed by Wach, but by Gerardus van der Leeuw in 1934 and happend, by chance, to find its way among the posthumous papers of Wach. From other statements we know that Wach rejected pagan conceptions of the epiphany of the divine. Nevertheless there exists an impact of the George-circle on Wach's sociology of religion. He was an early reader of Max Webers “Sociology of Religion (Types of Religious Communities)” (1921/22), in which Weber chose as perspective a growing disenchantment of the world. Wach adopted the typology, but rejected Weber's systematics. The reason can be found in his essay on the relationship between Master and Disciple from 1925. Here he analyzed the George-circle as a case in point that the charisma of a master possesses a metaphysical quality that is resistant against the power of disenchantment. In contrast to Weber who correlated the varieties of religious communities with social conditions, Wach studied them as variations of genuine religious expressions.

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Assis, André Koch Torres. "A eletrodinâmica de Weber e seus desenvolvimentos recentes." Ciência e Natura 17, no. 17 (December 11, 1995): 07. http://dx.doi.org/10.5902/2179460x26503.

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We show how Maxwell's equations can be derived from Weber's electrodynamics Ampere's force between current elements can also be derived from it. We discuss experiments related to Ampere's force and to the existence or not of an electric field outside a dc current carrying wire. Finally we avalyse recent theoretical developments in Weber's electrodynamics introduction of the retarded time and the existence of terms of third and higher orders of v2/c2 in a generalized Weber's force.

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Baehr, Peter. "An ‘ancient sense of politics’? Weber, Caesarism and the Republican tradition." European Journal of Sociology 40, no. 2 (November 1999): 333–50. http://dx.doi.org/10.1017/s0003975600007505.

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This article critically examines recent claims that Weber's political thought has close associations with classical republicanism. One salient indication of Weber's distance from this tradition is his theory of Ceasarism, and his view that modern polities are most robust when they assume a version of it consistent with civil liberties. By employing the resources of Begriffsgcschichte, I examine the extent of Weber's departure from the ‘ancient sense of politics’ and the originality of his own political theory.

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Warren, Mark. "Max Weber's Liberalism for a Nietzschean World." American Political Science Review 82, no. 1 (March 1988): 31–50. http://dx.doi.org/10.2307/1958057.

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Weber's commentators often accuse him of lacking a coherent political philosophy because his pluralist-elite theory of democracy seems indifferent to liberal-democratic values. I argue, however, that the core of Weber's political philosophy is a politicized neo-Kantian liberalism, one that produces an ethically significant and positive concept of politics. The problem is rather that Weber's pessimism about institutionalizing positive politics in bureaucratized societies left the ethical core of his political philosophy inexplicit. This introduced a conflict into his thought between his ethical commitments and his assessments of political possibilities. The conflict is compelling because it reflects the contemporary gap between the promise and performance of liberal democracies. At the same time, formulating Weber's problems in these terms helps identify democratic solutions that remain obscure in his assessment of conflicts between bureaucratization and democracy.

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Swedberg, Richard. "Max weber's manifesto in economic sociology." European Journal of Sociology 39, no. 2 (November 1998): 379–98. http://dx.doi.org/10.1017/s0003975600007670.

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While references are often made to Weber's economic sociology, it is not commonly known that Weber himself only applied the term economic sociology (Wirtscftssoziologie) to one of his writings, namely to Chapter 2 in Part 1 ofEconomy and Society, “Sociological Categories of Economic Action”. This text, as I show, has basically been ignored in the huge secondary literature that exists on Weber's work as well as by economic sociologists. It represents, however, a very important contribution to Weber's work in economic sociology; indeed, it can be said to constitute Weber's manifesto in economic sociology. “Sociological Categories of Economic Action” is presented and discussed, and an effort is made to make this difficult text accessible as well as to show that it contains some extremely interesting material in economic sociology.

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Vandenberghe, Frédéric. "Entre science et politique. La conjonction du positivisme et du décisionnisme dans la sociologie du droit de Max Weber." Canadian journal of law and society 20, no. 1 (April 2005): 157–69. http://dx.doi.org/10.1353/jls.2006.0003.

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AbstractThis article uncovers and investigates the vision of the world behind Max Weber's sociology of law. Taking a stand against Weber's epistemological nominalism, ethical relativism and political decisionism, the author critically analyses Weber's vision of science as a vocation and shows that his defense of axiological neutrality is not axiologically neutral. It represents rather a particular position within ethics, which affects his account of the disenchantment of the world, his vision of the rationalization of law and his decisionistic appeal for a strong political leader.

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Presnyakov, I. V. "Max Weber’s “Value Polytheism”: Contexts, Origin, Logical-methodological Foundations." Sociology of Power 32, no. 4 (December 2020): 68–106. http://dx.doi.org/10.22394/2074-0492-2020-4-68-106.

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Weber’s concept of “vocation” in science implies “anti-monumentalism”: research can always be continued, and the results obtained can be used in various ways. The scientist cannot be completely aware of the final impact of their work, so they are faced with a paradox of consequences. This paradox is based on value polytheism, a concept put forward by Weber. There are two ideas central to polytheism: first, one must recognize the internal logic of value spheres and, second, one must consider their fundamental incommensurability. But how does this idea emerge in Weber’s theory? Interpretations of value polytheism as a “fact” of a cultural situation and as the logical foundation of science do not allow one to answer the question of its origin. The conceptual bridge is found in Weber’s sociology of religion. Tenbruck’s, Schluchter’s, and Hennis’s models are examined to identify variations of value polytheism. However, their macro-orientation does not demonstrate the internal structure and functioning of polytheism. The present paper explicates the logical-methodological foundations of Weber’s scientific programme to clarify these points. Primarily, it investigates the problem of the consequences of an action carried out in a “vocation” mode and the boundaries of “adequate” causal explanations as presented in Weber’s works. It makes it possible to consider Weber’s value polytheism and concepts associated with it not as value metaphysics or unreasonable axioms,but as a methodologically based conceptual apparatus.

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Carriot, Jerome, Kathleen E. Cullen, and Maurice J. Chacron. "The neural basis for violations of Weber’s law in self-motion perception." Proceedings of the National Academy of Sciences 118, no. 36 (September 2, 2021): e2025061118. http://dx.doi.org/10.1073/pnas.2025061118.

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A prevailing view is that Weber’s law constitutes a fundamental principle of perception. This widely accepted psychophysical law states that the minimal change in a given stimulus that can be perceived increases proportionally with amplitude and has been observed across systems and species in hundreds of studies. Importantly, however, Weber’s law is actually an oversimplification. Notably, there exist violations of Weber’s law that have been consistently observed across sensory modalities. Specifically, perceptual performance is better than that predicted from Weber’s law for the higher stimulus amplitudes commonly found in natural sensory stimuli. To date, the neural mechanisms mediating such violations of Weber’s law in the form of improved perceptual performance remain unknown. Here, we recorded from vestibular thalamocortical neurons in rhesus monkeys during self-motion stimulation. Strikingly, we found that neural discrimination thresholds initially increased but saturated for higher stimulus amplitudes, thereby causing the improved neural discrimination performance required to explain perception. Theory predicts that stimulus-dependent neural variability and/or response nonlinearities will determine discrimination threshold values. Using computational methods, we thus investigated the mechanisms mediating this improved performance. We found that the structure of neural variability, which initially increased but saturated for higher amplitudes, caused improved discrimination performance rather than response nonlinearities. Taken together, our results reveal the neural basis for violations of Weber’s law and further provide insight as to how variability contributes to the adaptive encoding of natural stimuli with continually varying statistics.

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Turner, Bryan S. "Max Weber and the tragedy of politics: Reflections on unintended consequences of action." Journal of Classical Sociology 19, no. 4 (May 29, 2019): 377–90. http://dx.doi.org/10.1177/1468795x19851370.

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The article examines Max Weber’s Politics as a Vocation within the broader context of his sociology through an examination of the unintended consequences of action. This speech, alongside Science as a Vocation, from the end of his life is interpreted as a classic example of Weber’s pessimistic sociology in which the unintended consequences of action are typically negative and potentially destructive. The article, however, concludes with an examination of other political articles and speeches from the years immediately following the end of the War in which Weber examines the positive prospects for political reform. Despite Weber’s admiration for the success of democratic institutions in the United States and Great Britain, Weber’s legacy, such as his references to ‘caesarism’ in connection with mass democracy, is entangled controversially with the politico-juridical publications of Carl Schmitt and the crisis of democracy resulting in European fascism.

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Barbalet, Jack. "Magic and Reformation Calvinism in Max Weber’s sociology." European Journal of Social Theory 21, no. 4 (October 29, 2017): 470–87. http://dx.doi.org/10.1177/1368431017736996.

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Weber’s claim that Calvinism eliminated magic from the world, inserted into The Protestant Ethic in 1920 and arising out of research reported in The Sociology of Religion, entails a sociological but also a theological proposition identified in this article. Weber’s conceptualization of magic permits his examination of the economic ethics of the world religions. Non-European cases, including China, are examined by Weber to confirm his Protestant Ethic argument regarding modern capitalism. He holds that Confucian rationality, associated with bureaucratic order, is compromised by its tolerance of magic. Weber contrasts this with the Calvinist rejection of magic. Weber’s claims regarding Calvinist demagicalization are made without regard to the Reformation Calvinist obsession with satanic witchcraft, in which the efficacy of magic is accepted as real. The distance between Calvinism and Confucianism, essential to Weber’s argument, is thus narrowed.

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