Academic literature on the topic 'Weber, Max, Religion and sociology. Sociology'
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Journal articles on the topic "Weber, Max, Religion and sociology. Sociology"
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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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Tenbruck, Friedrich. "Max Weber’s Main Work." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 2 (2020): 76–121. http://dx.doi.org/10.17323/1728-192x-2020-2-76-121.
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The article of a well-known German social theorist Friedrich Tenbruck, which once provoked a heated debate among Weberian scholars, analyzes the works of Max Weber in terms of their thematic structure and general heuristics. The first section reconstructs the genesis and content of the idea that Economy and Society was the main work of the classic German scholar of sociology, an idea that was initially made popular among scholars by Marianne Weber. The second part is devoted to disenchantment as a fundamental process in the history of religion, the discovery of which is traditionally attributed to Weber’s famous work The Protestant Ethics and the Spirit of Capitalism. The third part analyzes the broad conceptual field used by Max Weber to study Western rationalization. The fourth part critically analyzes the thesis of Western rationalization as Weber’s main, life-long topic, the thesis which was originally introduced by Reinhard Bendix. In the fifth part, an attempt is made to determine the exact place of Economic Ethics of the World Religions in the overall structure of Weber’s work. In the sixth part, the processes of Western rationalization are placed within the general context of Weber’s conception of the universal history understood as a field of tension between ideas and interests. The final section emphasizes the importance of Weber’s writings on the sociology of religion, with Economic Ethics of the World Religions in particular as the core of his entire mature sociology. It also poses the question of the problematic nature of various Weberian notions for contemporary sociology, and points out the persisting validity of Weber’s sociological diagnosis of the time for the analysis of current problems in the perspective of a world-wide historical significance.
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Riscal, Sandra Aparecida. "Educação e dever profissional na constituição da subjetividade moderna (Education and professional duty in the constitution of the modern subjectivity)." Revista Eletrônica de Educação 13, no. 2 (May 10, 2019): 367. http://dx.doi.org/10.14244/198271993349.
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This article aims to discuss the role of the professional duty in the constitution of the modern subjectivity, based on the analysis of this theme in the books of Max Weber called Essays on the Sociology of Religion. Weber presents a genealogy of the Western modernity, approaching it from the point of view of its specific rationality through which a subjectivity based on the practical instrumental domain would have been consolidated. According to Weber, the Lutheran Reformation, through asceticism, gave to the labor an ethical-religious dimension and laid the foundations for the modern conception of "professional duty", which extended itself to all domains of the human activity. The concept of work as a vocation, derived from Protestant asceticism, is embodied in the methodical and disciplined dedication to work conceived as an individual destiny. By means of the internalization of a specific form of rationality, to which everyone must passively conform, a process of subjectivation has been established, which imposes an instrumental rationality as a legitimate means of cognitive and practical approach to all worldly processes.As a result, professional duty began to determine the sense and meaning of educational processes, whose main purpose is training for work.ResumoEste artigo tem como objetivo discutir o papel do dever profissional na constituição da subjetividade moderna a partir da análise deste tema nos livros de Max Weber denominados Ensaios sobre a Sociologia das Religiões. Weber apresenta uma genealogia da modernidade ocidental, abordando-a do ponto de vista de sua racionalidade específica por meio da qual teria se consolidado uma subjetividade fundamentada no domínio prático instrumental. Segundo Weber, a Reforma Luterana, por meio da ascese, conferiu ao trabalho uma dimensão ético-religiosa e estabeleceu as bases para a concepção moderna de "dever profissional", que se estendeu para todos os domínios da atividade humana. O conceito de trabalho como vocação, derivado da ascese protestante, consubstancia-se na entrega metódica e disciplinada no trabalho concebido como destino individual. Por meio da internalização de uma forma específica de racionalidade, a que todos devem se conformar passivamente, constituiu-se um processo de subjetivação que impõe uma racionalidade instrumental como um meio legítimo de abordagem cognitiva e prática de todos os processos mundanos. Como decorrência, o dever profissional passou a determinar o sentido e significado dos processos educativos, cuja finalidade precípua é a formação para o trabalho. Keywords: Max Weber, Professional training, Subjectivity, Education.Palavras-chave: Max Weber, Formação profissional, Subjetividade, Educação.ReferencesCARVALHO, A. B. Max Weber - modernidade Ciencia e Educação. Petrópolis: Ed. Vozes, 2005.FLICKINGER, H.-G. Reforma e Secularização:uma interface histórica. Veritas, Porto Alegre, v. 63, n.1, p. 224-234, jan-mar. 2018.FREUND, J. L'imaginaire dans l'épistémologie de Weber, Librairie Droz, 1990. In: FREUND, J. Études sur Max Weber. Paris: Librairie Droz, 1990.FUENTE, Y. R. D. L. La libertad como destino: El sujeto moderno en Max Weber. Madrid: Editorial Biblioteca Nueva, 2001.GARCIA, J. M. G. Las huellas de Fausto. La herencia de Goethe en la sociología de Max Weber. Madrid: Tecnos, 1992.LUTERO, M. Tratado da liberdade Cristã. In: LUTERO, M. Martinho Lutero - Obras selecionadas. São Leolpoldo; Porto Alegre: Sinodal/Concórdia, v. II, 1989.MACHADO, R. O nascimento do trágico: de Schiller a Nietzsche. R.J.: Editor Jorge Zahar, 2006.SCHLUCHTER, W. Religion und Lebensführung: Studien zu Max Webers Religions - und Herrschaftssoziologie. Band II. Frankfurt am Main: Suhrkamp Verlag, 1988.SCHLUCHTER, W. El desencantamiento del mundo - Seis estudios sobre Max Weber. México: Fondo de Cultura Econòmica, 2017.SHLUCHTER, W. Paradoxes of Modernity: culture and conduct in the Theory of Max Weber. Stanford: Stanford University Press, 1996.TENBRUCK, F. H. The Problem of Thematic Unity in the Works of Max Weber. The British Journal of Sociology, London, v. 31 - no. 3, p. 316-351, september, 1980. tradução:M. S. Whimster.VINCENT, G. Les types sociologiques d'éducation selon Max Weber. Revue française de pédagogie -, Lyon, p. 75-82, Juillet-Août - septembre 2009. disponivel em: http://www.jstor.org/stable/41202625, acesso 12/07/2017.WEBER, M. Zwischenbetrachtung. Die Wirtschaftsethik der Weltreligionen. Konfuzianismus und Taoismus (Max Weber Gesamtausgabe - (Max Weber Gesamtausgabe MWG I/19). Tübingen: Mohr Siebeck, 1989. SCHMIDT-GLINZER, Helwig & KOLONKO, P. (Orgs.).WEBER, M. A Ética Protestande e o "Espírito" do Capitalismo. Tradução de José Marcos Mariani de Macedo. São Paulo: Companhia das Letras, 2004.WEBER, M. Wissenschaft als Beruf - in Gesammelte Werke. Berlin: Digitale Bibliothek -Directmedia Publishing GmbH, 2005b.WEBER, M. Die protestantische Ethik und der Geist des Kapitalismus in Gesammelte Aufsätza zur Religions Sociologie. Berlin: Digitale Bibliothek - Directmedia Publishing GmbH, v. I, 2005.
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Zisook, Jonathan J. "Disenchantment of the world: Weber, Judaism, and Maimonides." Journal of Classical Sociology 17, no. 3 (February 2, 2017): 173–90. http://dx.doi.org/10.1177/1468795x17691433.
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One of the central comparative-historical features of Max Weber’s sociology of religion is his theory of disenchantment, whereby magical forms of social action come to be eclipsed by religious forms. This article explicates Weber’s theory of disenchantment, underscoring his original distinction between magic and religion, while emphasizing the unique and often underappreciated position Judaism occupies in Weber’s theory. I accord special significance to the philosopher Maimonides as a medieval expositor of an ideal typically disenchanted form of Judaism. I apply Weber’s theory of disenchantment as a framework for understanding two central features of Maimonides’ intellectual legacy: (1) Maimonides’ codification of Jewish law; and (2) Maimonides’ philosophical and sociohistorical rationalizations of Biblical commandments. In so doing, I situate Maimonides within the broader discourse of sociology of religion and extend a Weberian analysis of Judaism into the medieval period, demonstrating that the role of Judaism in the historical development of “Western” rationality is not alone a product of antiquity as Weber contended.
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Ouedraogo, Jean-Martin. "La Réception de la sociologie du charisme de Max Weber / The Acceptance of Max Weber 's Sociology of Charism." Archives de sciences sociales des religions 83, no. 1 (1993): 141–57. http://dx.doi.org/10.3406/assr.1993.1490.
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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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Horii, Mitsutoshi. "Historicizing the category of “religion” in sociological theories: Max Weber and Emile Durkheim." Critical Research on Religion 7, no. 1 (September 19, 2018): 24–37. http://dx.doi.org/10.1177/2050303218800369.
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The generic notion of “religion” and its conceptual demarcation from “the secular” have been critically examined by a number of scholars from the “critical religion” perspective. The interrogation of the term “religion,” and other related terms, questions modern formations of knowledge and power in general. This paper constitutes part of the project which examines norms and imperatives which govern sociological discourse on religion. Max Weber and Emile Durkheim are particularly significant figures in sociology of religion. The aim of this paper is to historicize the category “religion” (and its opposition “the secular”) employed by Weber and Durkheim, in the specific social context of Germany and France in the late 19th and early 20th centuries. It hopes to contribute to a greater understanding of the ideological foundation of sociological theories of religion.
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Davis, Winston. "Max Weber on Religion and Political Responsibility." Religion 29, no. 1 (January 1999): 29–60. http://dx.doi.org/10.1006/reli.1999.0177.
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Zabaev, Ivan. "Religion and Economics: Can We Still Rely on Max Weber?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 107–48. http://dx.doi.org/10.17323/1728-192x-2018-3-107-148.
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The article, within the framework of the logic proposed by M. Weber in The Protestant Ethic and the Spirit of Capitalism, attempts to identify the core ethical category of the Russian Orthodox Church that could function in the same way as Beruf (profession/vocation) does for the analysis of Protestantism and its potential impact on the formation of the economy. The attempt to apprehend this category relies on Weber’s works that analyze the economic ethics of world religions. In particular, an effort is made to interpret the Weberian categorization of Russian Orthodoxy as a “specific mysticism”. The texts of F. Nietzsche and M. Scheler are used to decipher Weber’s thesis. The analysis of the texts of Weber, Nietzsche, and Scheler leads to the assumption that “humility” could be the category in question. In his works on the sociology of religion, Weber used “humility” to describe “mysticism” in the same vein as is “vocation” for “asceticism”. At the same time, Weber reinterprets Nietzsche’s doctrine of ressentiment to construct the typology of economic ethics of world religions. For Nietzsche, humility is often synonymous to ressentiment. In the Weberian interpretation, the thesis on ressentiment becomes a “theodicy of suffering”. In the typology of suffering, humility was associated with contemplation, or the withdrawal from the world, that is, with everything specific for mysticism as it was understood by Weber. M. Scheler also took notice of this and criticized the thesis on ressentiment, contrasting it with humility as the basic Christian virtue. An analysis of the texts of F. Nietzsche, M. Weber and M. Scheler on the ressentiment and ethics of Christianity made it possible to propose a typology of ethics that seems to be suitable for constructing hypotheses about the (potential) influence of Orthodoxy on Russian economic life.
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Кукарников, Дмитрий Германович. "HISTORICAL EXPERIENCE AND ITS CONCEPTUALIZATION IN THE HERITAGE OF MAX WEBER." Вестник Тверского государственного университета. Серия: Философия, no. 3(53) (October 30, 2020): 304–18. http://dx.doi.org/10.26456/vtphilos/2020.3.304.
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В данной статье прослеживается процесс осуществления Максом Вебером синтеза теоретических представлений в различных областях социально-гуманитарного знания с целью обосновать собственную концепцию генезиса капитализма современного западного типа. Отталкиваясь от разрабатываемых им принципов понимающей социологии и общеметодологических оснований исторического знания философии неокантианства, Вебер в своей социологии религии прорабатывает вопрос о роли внеэкономических факторов в становлении капитализма, а именно о значении мотивации трудовой и предпринимательской деятельности, которую он находит прежде всего в религии. Разработанный общесоциологический аппарат понятий применяется им для анализа огромного массива конкретно-исторического материала, благодаря чему Веберу удалось переосмыслить наличный исторический опыт и сформировать оригинальную и плюралистическую по своему характеру философско-историческую концепцию. Его труды как в области философии и методологии, так и в области исторической социологии продолжают играть значимую роль в современной социальной теории. This article traces the process of realization by Max Weber the synthesis of theoretical concepts in various areas of social and humanitarian knowledge in order to substantiate his own concept of the genesis of modern Western-type capitalism. Based on the principles of understanding sociology that he developed and the general methodological foundations of the historical knowledge in the philosophy of neo-Kantianism, Weber, in his sociology of religion, is working on the issue of the role of non-economic factors in the formation of capitalism, namely, the meaning of motivation for labor and entrepreneurial activity, which he finds primarily in religion. The developed general sociological apparatus of concepts is used by him to analyze a huge mass of concrete historical material, thanks to which Weber managed to rethink the available historical experience and form an original and pluralistic philosophical and historical concept. His works both in the field of philosophy and methodology, and in the field of historical sociology continue to play a significant role in modern social theory.
Dissertations / Theses on the topic "Weber, Max, Religion and sociology. Sociology"
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Fabien, Jean 1982. "Sociologia da religião : estudo comparativo entre Durkheim e Weber." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279738.
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Orientador: Renato José Pinto OrtizDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Esse trabalho tem como objetivo comparar Durkheim e Weber, os quais representam figuras emblemáticas nos estudos das sociedades ocidentais modernas, na tentativa de aproximar suas teorias sociológicas à religião. Procuramos destacar, a partir dos estudos epistemológicos e metodológicos deles, alguns elementos que podem nos levar a destacar pontos convergentes e divergentes, tentando explorá-los para ressaltar certa aproximação. Para tanto, no primeiro capítulo expomos uma comparação entre religião e magia, levando em conta noções como sacrifício, culto e rito. Essa comparação tem como objetivo mostrar, de um lado, que em Durkheim ambas são fenômenos sociais e que, por outro lado, em Weber a religião se revela mais racional do que a magia, considerada como uma atividade irracional. Portanto, esse capítulo seria uma articulação em torno da natureza social e racional da religião em relação à natureza social e irracional da magia. Já no segundo capítulo buscamos entender melhor, segundo as concepções durkheimiana e weberiana, o sentido da relação que o indivíduo mantém com os seres espirituais objetos de culto, como Alma, Deus e Espírito, para então delimitar o papel desempenhado pelo sagrado na socialização. Por fim, no terceiro capítulo retomamos o debate, ao mesmo tempo velho e atual, sobre as relações complexas entre religião e política. Nesse sentido, mostramos como em Durkheim o caráter indiferenciado desses dois elementos se incorpora e se funde no conceito de religião civil, enquanto em Weber sua diferenciação mais ou menos radical nos leva à sua sociologia da dominação. Com isso buscamos analisar até que ponto a religião e a política podem se influenciar e interagir reciprocamente, mesmo quando elas se opõem. Dessa forma, esse estudo comparativo trata de alguns temas comuns a Durkheim e Weber, mas essencialmente importantes para a sociologia da religião
Abstract: This work, pursuing a very ambitious goal to compare Durkheim and Weber, try to reconcile the two theories of the sociology of religion as they represent the leading figures in the advent of modern Western societies. It seeks to highlight, starting from their epistemological and methodological studies, elements that show us what is convergent and divergent, while trying to exploit them to find an approximation. In order to develop this idea, in the first chapter there is a comparison between religion and magic, taking into account concepts such as sacrifice, worship and ritual. The objective of this comparison is, on one hand, to show that both in Durkheim are a social phenomenon, and, on the other hand, in Weber religion is more rational than the magic considered as an irrational activity. So, this chapter is a joint around the social and rational nature of religion in relation to social and irrational nature of magic. The second seeks to understand better, according to Durkheim and Weber's designs, the meaning of the relationship the individual has with the spiritual beings objects of worship, such as Soul, God and Spirit, as well as to determine the role played by the sacred in the socialization. Finally, the third chapter resumes the debate, in the same time old and current, on the complex relationship between religion and politics. By comparing, we will try to emphasize, first in Durkheim, their indiscriminate nature that incorporates and merges the concept of civil religion, then in Weber, their differentiation more or less radical which is rooted in its sociology of domination. In this sense, we will see through these two leading sociologists extent how religion and politics can influence each other and interact, even if they disagree. Thus, this comparative study discusses some common themes between Durkheim and Weber, which are essentially important for the sociology of religion
Mestrado
Sociologia
Mestre em Sociologia
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Gigante, Lucas Cid [UNESP]. "As idéias: asas espirituais do interesse : um estudo de sociologia política de Max Weber." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/106243.
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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
A presente pesquisa propõe-se a estabelecer um diálogo com a Sociologia Política de Max Weber, vendo-a como uma área estruturada pelos conceitos de dominação e legitimação, basicamente. Ao contrário da forma de discussão mais corrente que analisa e aplica tais conceitos – bem como os conceitos a eles imediatamente relacionados, como poder, organização e luta – queremos trabalhar a articulação entre idéias e interesses enquanto uma dimensão implícita nestes conceitos, pois que mantém estreita afinidade com eles. Isto significa que as idéias se inserem em cursos de legitimação de interesses materiais e de interesses ideais. Pretendemos demonstrar que existem, no pensamento de Weber, três níveis cruciais desta articulação, quais sejam: o epistemológico, o teórico sistemático de sua Sociologia da Religião e o de sua Sociologia Política, sendo que este último se objetiva a partir da ênfase nas justificações internas em que se apóia a dominação. Derivamos daí a principal questão da pesquisa: como as idéias se inserem em cursos de legitimação específicos?
This study aims to establish a dialogue with Max Weber’s Political Sociology, deeming it as an area structured by the concepts of domination and legitimation, basically. Unlike the most common approach, which analyzes and applies such concepts – as well as the concepts immediately related to them, such as power, organization and strife – we would like to work the articulation between ideas and interests as an implicit dimension in these concepts, for it bears close affinity with them. This means that ideas are inserted in courses of legitimation of ideal and material interests. Our intention is to demonstrate that there are, in Weber’s thought, three crucial levels of such articulation: the epistemological, the theoretical systematic of his Sociology of Religion and that of his Political Sociology, the latter being objectified from the emphasis on the internal justifications which support domination. From that argument we derive the main question of this study: how are ideas embedded in specific courses of legitimation?
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Gigante, Lucas Cid. "As idéias : "asas espirituais" do interesse : um estudo de sociologia política de Max Weber /." Araraquara : [s.n.], 2010. http://hdl.handle.net/11449/106243.
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Orientador: Marco Aurélio Nogueira de Oliveira e SilvaBanca: Milton Lahuerta
Banca: João Carlos Soares Zuin
Banca: Antônio Flávio de Oliveira Pierucci
Banca: Gabril Cohn
Resumo: A presente pesquisa propõe-se a estabelecer um diálogo com a Sociologia Política de Max Weber, vendo-a como uma área estruturada pelos conceitos de dominação e legitimação, basicamente. Ao contrário da forma de discussão mais corrente que analisa e aplica tais conceitos - bem como os conceitos a eles imediatamente relacionados, como poder, organização e luta - queremos trabalhar a articulação entre idéias e interesses enquanto uma dimensão implícita nestes conceitos, pois que mantém estreita afinidade com eles. Isto significa que as idéias se inserem em cursos de legitimação de interesses materiais e de interesses ideais. Pretendemos demonstrar que existem, no pensamento de Weber, três níveis cruciais desta articulação, quais sejam: o epistemológico, o teórico sistemático de sua Sociologia da Religião e o de sua Sociologia Política, sendo que este último se objetiva a partir da ênfase nas justificações internas em que se apóia a dominação. Derivamos daí a principal questão da pesquisa: como as idéias se inserem em cursos de legitimação específicos?
Abstract: This study aims to establish a dialogue with Max Weber's Political Sociology, deeming it as an area structured by the concepts of domination and legitimation, basically. Unlike the most common approach, which analyzes and applies such concepts - as well as the concepts immediately related to them, such as power, organization and strife - we would like to work the articulation between ideas and interests as an implicit dimension in these concepts, for it bears close affinity with them. This means that ideas are inserted in courses of legitimation of ideal and material interests. Our intention is to demonstrate that there are, in Weber's thought, three crucial levels of such articulation: the epistemological, the theoretical systematic of his Sociology of Religion and that of his Political Sociology, the latter being objectified from the emphasis on the internal justifications which support domination. From that argument we derive the main question of this study: how are ideas embedded in specific courses of legitimation?
Doutor
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Gigante, Lucas Cid [UNESP]. "Epistemologia, construção conceitual e comparação histórica em Weber." Universidade Estadual Paulista (UNESP), 2006. http://hdl.handle.net/11449/99012.
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Neste trabalho interpretamos a epistemologia weberiana como uma proposta de ordenação aproximativa do concreto, que possui em seu ponto de partida uma concepção do mundo empírico como um reino de infinidade, diversidade e caos. Tal postura de ordenação pressupõe a utilização de definições conceituais referidas seletivamente ao mundo empírico, estabelecendo sua reconstrução pelo pensamento. O método em Weber se caracteriza, sobretudo, pela utilização de táticas de sociologia histórica comparada como meio de submeter hipóteses causais à verificação, sendo que a causalidade opera uma combinação de fatores necessários e dificilmente suficientes para a explicação de determinado evento ou momento histórico. No decorrer da argumentação, torna-se claro que a estratégia cognitiva weberiana não escapa de uma parcialidade significativa, que pressupõe a presença de pontos de vista particulares que organizam a comparação histórica e o desenvolvimento de hipóteses. Isto significa que a questão da objetividade encontra-se aberta, sendo o esquema teórico weberiano articulado em torno de três pontos chave que o perpassam, quais sejam, a significação, a seleção e o interesse.
In this research we interpret the weberian epistemology like a proposal of approximative ordination of the concrete, that haves in its departure's point a conception of the empiric world like a reign of infinity, diversity and chaos. So posture of ordination presupposes the utilization of conceptual definitions related selectively to the empiric world, establishing its reconstruction by thought. The method by Weber characterizes itself by utilization of tactics of historic sociology comparate like mean of to submit causal hypothesis to verification, being that causality operates a combination of necessary factors and difficultly sufficient for a explication of determinate event or historic moment. Our argumentation shows that the weberian cognitive strategy no escapes of a significative partiality, that presupposes the presence of particular points of view that organizes the historic comparation and the development of hypothesis. This denotes that the question of the objectivity is open, and the teoric scheme is articulate around three key-points: the signification, the selection and the interest.
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Gendron, Pierre 1948. "La modernité religieuse dans la pensée sociologique : Ernst Troeltsch et Max Weber." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36936.
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This study is centered on the social question as addressed and defined by Ernst Troeltsch (1865--1923) and by Max Weber (1864--1920); it pertains mainly to the rise of religious modernity and its conditions of possibility; based on a comparative analysis of the socio1ogy of religion of Troeltsch and Weber, it deals with the question how religious modernity has to be thought from a sociological perspective.Along with modern historical science and scientific rationality in general, the social question challenged religion in the nineteenth century; this study brings out the originality of Troeltsch's vision of a modernity compatible with belief in the future of religion.
Motivated by the debate on the social question, Troeltsch's concern was the social foundations of the Christian doctrine in its relation to secular domains of activity, and this calls for a new outlook on the issue of the relation between religion and culture.
Eventually, the comparative approach of the sociological thought of Weber and Troeltsch pursued in the present work, while providing new insight into Weber's views on religion, brings about a better understanding of Troeltsch as a theologian and a philosopher of religion.
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Reis, Thiago Tavares. "Do jardim mágico ao mundo laico: racionalização da religião e do direito em Max Weber." Universidade Federal de Uberlândia, 2012. https://repositorio.ufu.br/handle/123456789/12883.
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Fundação de Amparo a Pesquisa do Estado de Minas GeraisIt is intended, by means of three essays, to analyze the rationalization of the religion and of the law in Max Weber. It will accentuate how the German thinker understood the "disenchantment" of the world as dismagification of the ways of salvation and as scientific transformation of the world in a "causal mechanism". Nevertheless, the two senses are not simultaneous, there is a unique historical turning to western modernity: the own religious ethos, especially by his Calvinist streak, at the enthroning the impersonality of the social relations and to promote the rationalization of the different spheres of action, stripped the world of his sacral mantle and profane it. On the other hand, will highlight the rise, thanks to the "disenchantment" of the world, the modern legal formalism in which the laws lose their magical aura. The laws are to be reviewable, although the technical-abstract content to become unknown to the layman. Finally, the weberian concepts will be read in light of recent interpretations about the religious, moral and legal modernity of Brazil. Between the lines, will appear the weberian "ethics", secular and self-assured.
Pretende-se, por meio de três ensaios, analisar a racionalização da religião e do direito em Max Weber. Acentuar-se-á como o pensador alemão compreendeu o desencantamento do mundo como desmagificação das vias de salvação e como transformação científica do mundo em um mecanismo causal . Entretanto, os dois significantes não são coetâneos, há uma inflexão história singular à modernidade ocidental: o próprio ethos religioso, sobretudo por seu filão calvinista, ao entronizar a impessoalidade das relações sociais e ao promover a racionalização das distintas esferas de ação, despiu o mundo de seu manto sacral, profanando-o. Por outro lado, destacar-se-á o advento, graças ao desencantamento do mundo, do formalismo jurídico moderno, no qual as leis perdem sua aura mágica. As leis passam a ser revisáveis, remodeláveis, embora o seu conteúdo técnico-abstrato passe a ser desconhecido dos leigos. Por fim, as conceituações weberianas serão lidas à luz das recentes interpretações sobre a modernidade religiosa, moral e jurídica do Brasil. Nas entrelinhas, aparecerá a ética weberiana, laica e segura de si.
Mestre em Ciências Sociais
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Grossein, Jean-Pierre. "Max weber et la sociologie des religions." Paris, EHESS, 1998. http://www.theses.fr/1998EHES0074.
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Les travaux presentes sont articules autour de la publication de max weber, sociologie des religions , paris, 1996, ainsi que d'un index analytique ( shadyc, marseille, 1997) se rapportant a cet ouvrage. Ils visent , sur la base d'un ensemble coherent de textes fortement lies et presentes dans des traductions nouvelles, ainsi qu'a travers une analyse critique detaillee de la traduction francaise de l'ethique protestante et l'esprit du capitalisme , a reconstruire l'architecture conceptuelle de la sociologie weberienne des religionsThe works presented are formulated around the publication of max weber, sociologie des religions , paris, 1966, as well as of an index analytique (marseille, 1997) concerning this book. They aim to reconstruct the conceptual architecture of the weberian sociology of religion, on the basis of a coherent collection of strongly linked texts presented in new translations and through a critical detailed analysis of the french translation of the protestant ethic and the spirit of capitalism
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Rodrigues, Julia Maria de Souza. "Max Weber : uma leitura da sociologia da religião." [s.n.], 2001. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279265.
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Orientador: Renato Pinto OrtizDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A religião é, para Weber, a chave de interpretação para o entendimento de processos culturais mais amplos, como o desencantamento do mundo e a secularização. Além disso, ele a define como estilo de vida próprio fomentado pelo indivíduo, que, conseqüentemente, interfere na conduta de um grupo ou de uma coletividade historicamente determinados. A análise da religião possibilita também a compreensão interpretativa de "individualidades históricas", ou seja, das seis religiões ou sistemas como o budismo, confucionismo, judaísmo, o islamismo, protestantismo e hinduísmo, cuja descrição histórica e tipológica possibilitou a formulação mais desenvolvida da relação entre religião e economia, ou seja, da conexão de sentido entre protestantismo e capitalismo. Mediante a análise comparativa e descritiva das religiões mundiais (éticas religiosas), Weber aponta a religião (o protestantismo) como um dos determinantes causais da ética econômica do capitalismo europeu
Abstract: For Weber, religion is the key to the interpretation and understanding of wider cultural processes, such as disenchantment of the world and secularization. Moreover, he defines it as a personal style of life promoted by the individual, which consequently interferes in the conduct of a historically detennined group or collective. Analysis of religion pennits the interpretive comprehension of various "historical individualities", that is, innumerous religions such as Buddhism, Confucianism, Judaism, Protestantism, and Hinduism, among others, whose historic and typological description permitted the most complete formulation of the relationship between religion and economy, that is, of the meaningful connection between Protestantism and Capitalism. Based on a comparative and descriptive analysis of world religions (religious ethics), Weber considers religion (Protestantism) to be one of the causal detenninants of European capitalism
Mestrado
Mestre em Sociologia
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Cilliers, Andries Pretorius. "Geloof in die spanningsveld van tradisie en empirie : 'n kenteoretiese ondersoek na die verhouding tussen teologie en sosiologie." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/49678.
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Thesis (DTh)--Stellenbosch University, 2000ENGLISH ABSTRACT: The fundamental perspective of this study is that faith cannot be separated from either tradition or empirical experience. The relationship between theology, as the critical justification of faith, and sociology, as the empirical study of society and religion, is discussed in this perspective. Chapter 1 presents an overview of tradition as a theological problem. The conclusion is that the reformational sola-scriptura-confession is not antithetical to a positive evaluation of tradition, but that reformed theology has often had problems with really taking the historical aspect of tradition seriously. In Chapter 2 it is argued that a dialogue between theology and sociology is both necessary and fruitful. Chapter 3 discusses the philosophy of science, in order to give a perspective on the foundations for dialogue. This discussion also facilitates the choice of sociological partners for discussion. Weber and Berger, as sociologists who take theological themes seriously, are chosen as partners for discussion. Chapter 4 presents a critical evaluation of Weber's sociology. It is argued that his approach to religion is reductionistic, but that it poses questions that should be taken seriously. Among these the question of the influence of the social context on tradition and the problem of routinization of tradition stand out. These problems also surface in the sociology of Berger, as Chapter 5 points out. Berger differs from Weber in that he is a Christian who practices theology. Yet his perspective on religion remains reductionistic. His view that religion is to a great extent determined by the social context finds itself in tension with his view that faith is a fee choice of the individual. This problem is never satisfactorily adressed in Berger's work. The final chapter attempts to give a basic perspective within which theology can both remain true to itself and take sociology seriously. It is argued that thisperspective is found in the viewpoint that humans are neither the passive objects of social determination, nor the active constructors of society. Humans receive the empirical world as a gift, but this reception should be understood as an activity. The conclusion is that tradition is ambivalent. On the one hand it is a necessary tool for ordering experience, but on the other hand it can distort experience. Therefore there is a tension between tradition and experience. Faith should not be tied exclusbely to either tradition or experience, but stands within the tension between the two. Theso/a-scriptura-confession expresses the conviction that faith lives within this tension through the Word of God alone.
AFRIKAANSE OPSOMMING: Hierdie studie gaan uit van die standpunt dat geloof in die spanningsveld van tradisie en empirie staan. Dit impliseer dat geloof nie losgemaak kan word van 'n positiewe waardering vir tradisie nie, maar dat geloof ook nie teenoor empiriese waarneming gestel kan word nie. Hierdie standpunt word belig deur die verhouding tussen teologie, as kritiese geloofsverantwoording, en sosiologie, as 'n empiriese dissipline wat ook die godsdiens vertolk, te bestudeer. Hoofstuk 1 bespreek die kerklike tradisie. Daar word gewys op die waarde sowel as die ambivalensie van tradisie. Die reformatorieseso/a scriptura word aan die orde gestel om aan te dui dat dit moontlik is om hierdie belydenis te versoen met 'n waardering vir die tradisie, hoewel die Skrif as kritiese norm teenoor tradisie gehandhaaf word. Verder word aangetoon dat die gereformeerde benadering tot tradisie nie sonder probleme is nie en dat veral die historiese aard van die geloofstradisie nie altyd in die gereformeerde teologie verdiskonteer word nie. In Hoofstuk 2 word die keuse vir 'n dialogiese benadering tot die verhouding tussen teologie en sosiologie gemotiveer. Hoofstuk 3 stel die wetenskapsfilosofie aan die orde, ten einde die gespreksbasis sowel as die keuse vir gespreksgenoteduidelik te maak. Die keuse vir gespreksgenote val op Weber en Berger as sosiolce wat beide erns gemaak het met teologiese temas. Die sosiologie van Max Weber word in Hoofstuk 4 bespreek. In die evaluering van sy godsdienssosiologie word aangedui dat Weber se perspektief op die godsdiens reduksionisties is, maar dat dit die teologie voor ernstige vrae stel, waaronder die invloed van die sosiale konteks op die geloofstradisie en die probleem van roetinisering van die tradisie uitstaan. Hierdie vrae kom ook na vore uit die sosiologie van Peter Berger. Berger verskil van Weber daarin dat hy 'n Christen is en self teologie beoefen. Tog bly sy perspektief op die godsdiens reduksionisties en staan sy siening oor die beinvloedinq van die godsdiens deur die sosiale konteks in spanning met sy verstaan van die geloof as 'n vrye keuse van die individu. Hierdie spanning word nie bevredigend opgelos nie. Die slothoofstuk soek na 'n perspektief waarbinne die teologie erns kan maak met die sosiologie, maar ook getrou kan bly aan sy eie aard as geloofsverantwoording. Hierdie perspektief word gevind in die uitgangspunt dat die mens n6g as 'n passiewe objek van sosiale be"lnvloeding, n6g as 'n aktiewe subjek van sosiale konstruering verstaan kan word. In die geloof ontvang die mens sy ervarinqswereld, maar hy is aktief betrokke by daardie ontvangs. Die slotsom is dat tradisie ambivalent is. Aan die een kant maak dit gerigte ervaring vir die mens moontlik. Aan die ander kant kan tradisie die mens se uitsig op die werklikheid belemmer. Daarom staan tradisie altyd in spanning met empiriese ervaring. Geloof staan nie net in die tradisie nie en ook nie net in die ervaring nie, maar in die spanningsveld van tradisie en empirie. Die sola-scriptura-belydenis verwoord die oortuiging dat geloof in hierdie spanningsveld leef uit die Woord van God aileen.
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Oliveira, Arilson Silva de. "Hinduísmo e Budismo em Max Weber: uma indologia sem orientalismos." Universidade Federal da Paraíba, 2016. http://tede.biblioteca.ufpb.br:8080/handle/tede/9748.
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Those intellectuals in Western modernity who exempted themselves from the Orientalist intellectual vanguard position did so, in part and in fact, once they were deeply involved with Eastern philosophy (especially, the Indian); undeniably in greater number among the Germans. This German intellectual look, along with a clear indomania, remained almost completely apart from the imperialist exploratory justifications, so attractive to the British and the French minds, as Said’s Orientalists, those explored by literary dictates and other Orientalists presented by him. Therefore, we confirm and disagree, at the same time, with the author of Orientalism on a fundamental point: Germany has opposed orientalisms. One, to a lesser extent, based specifically on Hegel’s communicating vessels (coming from some English and French), which confirms Said’s thesis; the other, and here under the particular look of Max Weber, opposed to the imperialist and modernist Orientalism. Given this premise, we deal with a fruitful and broad intellectual understanding, under the Weberian look, with respect to the transmission of ideas that took place in the nineteenth and early twentieth centuries, the so-called East India towards West Germany. Nevertheless, we have the following central problems: what would Weber's interests be? What and how did he present the Indian religions? Was he a mere influencer of Orientalism, as Said claims? Another Eurocentric adventurer and rationalist when it comes to an oriental culture? About the the first two questions, our research points to deep intellectual interests on the part of the German, far beyond what was expected; on the other questions, the answer is notably negative, since Weber will go beyond his time in many respects and will have unprecedented concerns, conclusions and amplifications regarding the indological analysis. Besides, he was not oblivious and submissive to the reports and analyzes coming from England and France, much less to the rationalist European and modern dictates that propagate the idea of being "better" than other times and other cultures.
Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar intelectual alemão, junto a uma indomania evidente, manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, em menor proporção, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, e aqui sob o olhar particular de Max Weber, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos de um entendimento intelectual frutífero e amplo, sob o olhar weberiano, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. Não obstante, temos os seguintes problemas centrais: quais seriam os interesses indológicos de Weber? O que e como ele apresentou as religiões indianas? Seria ele um mero influenciador do orientalismo, como assim apregoa Said? Mais um aventureiro eurocêntrico e racionalista em torno de uma cultura oriental? Para as duas primeiras questões, nossa pesquisa aponta para interesses intelectuais profundos por parte do alemão, muito além do esperado; para as demais, notadamente não, já que Weber irá além de seu tempo em muitos aspectos e terá preocupações, conclusões e amplificações inéditas em relação à análise indológica; além de não ficar omisso ou submisso aos relatos e análises advindas da Inglaterra e França, muito menos aos ditames racionalistas europeus e modernos que propagam a ideia de serem “melhores” a outros tempos e a outras culturas.
Books on the topic "Weber, Max, Religion and sociology. Sociology"
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Max, Weber. From Max Weber: Essays in sociology. Milton Park, Abingdon, Oxon: Routledge, 2009.
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For Weber: Essays on the sociology of fate. 2nd ed. London: Sage Publications, 1996.
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Die vorderasiatischen Erlösungsreligionen in ihrem Zusammenhang mit der antiken Stadtherrschaft: Heidelberger Max-Weber-Vorlesungen 1988. Frankfurt am Main: Suhrkamp, 1991.
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Schiessl, Johannes. Das Verhältnis von Religion und Musik bei Max Weber. München: Dissertationsverlag NG Kopierladen, 1998.
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Soeters, Joseph. "Max Weber." In Sociology and Military Studies, 8–21. New York : Routledge, [2018]: Routledge, 2018. http://dx.doi.org/10.4324/9781315182131-2.
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Fitzi, Gregor. "Max Weber." In The Emotions in the Classics of Sociology, 68–80. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003088363-6.
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Croxall, Jodie, and Michael Brennan. "Max Weber." In Handbook of the Sociology of Death, Grief, and Bereavement, 31–45. 1 Edition. | New York : Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315453859-4.
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Breuer, Stefan. "Soviet Communism and Weberian Sociology." In Max Weber, Democracy and Modernization, 145–65. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26836-8_10.
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Burawoy, Michael. "From Max Weber to Public Sociology." In Transnationale Vergesellschaftungen, 741–55. Wiesbaden: Springer Fachmedien Wiesbaden, 2012. http://dx.doi.org/10.1007/978-3-531-18971-0_69.
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Hess, Andreas. "Max Weber: Political Economy as Sociology." In Concepts of Social Stratification, 25–35. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780230629219_3.
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Breuer, Stefan. "The Concept of Democracy in Weber’s Political Sociology." In Max Weber, Democracy and Modernization, 1–13. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26836-8_1.
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Schroeder, Ralph. "From Weber’s Political Sociology to Contemporary Liberal Democracy." In Max Weber, Democracy and Modernization, 79–92. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26836-8_6.
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Axtmann, Roland. "State Formation and the Disciplined Individual in Weber’s Historical Sociology." In Max Weber, Democracy and Modernization, 32–46. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26836-8_3.
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Kocka, Jürgen. "The Social Sciences Between Dogmatism and Decisionism: A Comparison of Karl Marx and Max Weber." In Modern German Sociology, 76–111. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429355301-5.
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