To see the other types of publications on this topic, follow the link: Weber, Max, Religion and sociology. Sociology.
Journal articles on the topic 'Weber, Max, Religion and sociology. Sociology'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Weber, Max, Religion and sociology. Sociology.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full text
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full text
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Goldstein, Warren S. "Reconstructing the Classics." Method & Theory in the Study of Religion 26, no. 4-5 (November 28, 2014): 470–507. http://dx.doi.org/10.1163/15700682-12341329.
Full textAbstract:
Max Weber and Ernst Troeltsch constructed their theoretical frameworks in debate with historical materialism. Karl Marx and Friedrich Engels provided Weber and Troeltsch with the tools of base/superstructure and class analysis that they employed in their analysis of religion. The article places Weber and Troeltsch in the historical context of the rise of the Social Democratic Party and its splintering during World War I. It compares the writing on religion by Engels, Eduard Bernstein and Karl Kautsky with those of Weber and Troeltsch. It focuses on Ancient Judaism, the origins of Christianity, Christian heretical sects, the Reformation, the German Peasant Wars, and the Puritan Revolution. Some points in common are the origins of communism in Judaism and Christianity and the association between Protestantism and capitalism. This article shows how Weber and Troeltsch critically appropriated from historical materialism and uses this with the intent of constructing a critical sociology of religion.
12
Wohlrab-Sahr, Monika, Monika Wohlrab-Sahr, and Marian Burchardt. "Multiple Secularities: Toward a Cultural Sociology of Secular Modernities." Comparative Sociology 11, no. 6 (2012): 875–909. http://dx.doi.org/10.1163/15691330-12341249.
Full textAbstract:
Abstract For more than two decades sociological debates over religion and secularization have been characterized by a confrontation between (often American) critics and (mostly European) defenders of secularization theories. At the same time, there was a remarkable rise in public debates about the role of secularism in political regimes and in national as well as civilizational frameworks. Against this backdrop this paper presents the conceptual framework of “multiple secularities” with a view to refocusing sociological research on religion and secularity. We will demonstrate that it can stimulate new ways of theorizing the relationship of religion and secularity in a variety of modern environments. Arguing for a reformulation of this relationship within the framework of cultural sociology, we conceptualize “secularity” in terms of the cultural meanings underlying the differentiation between religion and non-religious spheres. Building on Max Weber we distinguish four basic ideal-types of secularity that are related to specific reference problems and associated with specific guiding ideas. Finally, we illustrate the use of the concept with regard to selected case-studies.
13
Máthé-Tóth, András. "The sociology of the mystique. Ernst troeltsch’s third type." Erdélyi Társadalom 5, no. 1 (2007): 141–52. http://dx.doi.org/10.17177/77171.80.
Full textAbstract:
Ernst Troeltsch classified religious institutions into three categories: church, sects and mysticism. The three categories that we might consider as programmatic starting points indicate problematic fields in Troeltsch’s work. In all three fields Troeltsch finds what could be suitable for modern contexts: the non-authoritative church, the sect which provides religious variety and the mystique that grounds and supports the individual. The study is aimed to discuss the third type. In order to understand this type, the author deals with Troeltsch’s (an unfairly forgotten person in the sociology of religion field) path of life, his academic interest, his personal and professional relationship with Max Weber, and his influence upon William James Troeltsch. The mysticism is a cultural-analyzing category for Troeltsch, which, in his opinion, justifies the constructive presence of religion in the formation of modern society and in dealing with its difficulties
14
YU, KENNETH W. "FROMMYTHOSTOLOGOS: JEAN-PIERRE VERNANT, MAX WEBER, AND THE NARRATIVE OF OCCIDENTAL RATIONALIZATION." Modern Intellectual History 14, no. 2 (September 24, 2015): 477–506. http://dx.doi.org/10.1017/s1479244315000323.
Full textAbstract:
This article begins with a remark by Jean-Pierre Vernant in his inaugural lecture at the Collège de France about the inadequacy of Max Weber's historical sociology for the study of ancient religions. Despite posing shared research questions and often reaching similar conclusions, Vernant, one of the most influential twentieth-century ancient historians, neither engaged nor acknowledged Weber and thereby secured his absence in the field of ancient religions generally. Vernant's narrative of the historical emergence of Greek rationality is at direct odds with Weber's views on the matter inSociology of Religionand elsewhere, and I argue that, beyond methodological concerns, Vernant's fundamentally Durkheimian position inherits early twentieth-century polemics between French and German sociologists. Vernant's relationships with Marcel Mauss, Ignace Meyerson, and Claude Lévi-Strauss, and his participation in the French Resistance, moreover, reaffirmed his Durkheimian views about society and committed him to a long tradition of anti-German scholarship. I conclude with a brief coda on the historiographical implications of these observations for the study of religion and its relation to social life.
15
Bellah, R. N. "Max Weber and World-Denying Love: A Look at the Historical Sociology of Religion." Journal of the American Academy of Religion 67, no. 2 (June 1, 1999): 277–304. http://dx.doi.org/10.1093/jaarel/67.2.277.
Full text
16
Swatos, William H. "The function of ‘Church’ in the sociology of religion in America." Social Compass 59, no. 4 (December 2012): 515–24. http://dx.doi.org/10.1177/0037768612460803.
Full textAbstract:
In large part, Max Weber’s essay ‘Church and sect in America’ was intended as a contrast between European and American societies at the turn of the 20th century. This could be pushed so far as to say that in fact the essay was not about religions at all but rather about the relationship between an old-order class system and a new-order class system in which sectarian religion provided a conduit to validate worldly success (i.e. the Protestant ethic), which directly contrasted with the institutional ‘style’ of the established churches of Europe, into whose membership one was born and through whose structures (e.g. church schools, including the universities) one’s social position was established. ‘Church,’ then, is in some respects a residual category for Weber, more of a background that would enable him to foreground what he saw as a new basis for ordering class/status within the new world. Over time, denominationalism in America hybridized churchly and sectarian elements to create a new socio-religious dynamic by which a central core of ‘nonsectarian’ religious affirmations created a variant mode of religious participation in which multiple religious options served functions historically associated with national churches in Europe. Postmodern globalization, however, has created new opportunities and challenges as institutionalized religions reach beyond historic geopolitical borders.
17
Grosby, Steven. "Max Weber, Religion, and the Disenchantment of the World." Society 50, no. 3 (April 13, 2013): 301–10. http://dx.doi.org/10.1007/s12115-013-9664-y.
Full text
18
Löwy, Michaël. "Le capitalisme comme religion : Walter Benjamin et Max Weber." Raisons politiques 23, no. 3 (2006): 203. http://dx.doi.org/10.3917/rai.023.0203.
Full text
19
Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (December 1, 2018): 158. http://dx.doi.org/10.18592/jiu.v17i2.1307.
Full textAbstract:
Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond religious plurality. Like that there in village Kapul districts Halong regency Balangan. In this village there various kind of religion like religion of Islam, Kreisten Katolik, Hindu, Budha, and local religion.This research aim for known religion pluraly according to view religion figures Dayak in village Kapul districs Halong regency Balangan. This research is research qualitative by approach sociology use theory charismatic Max Weber. As for method this research is methd observation, directly plunge to field in Village Kapul districs Halong regency Balangan, interview, and documentation.This reaserch concluded that influence charismatic religions figures in Dayak religion when lead ritual event or in life daily has give harmonios life for people Dayak in districs Halong regency Balangan. So religion plurality in this village no make adherents religion Dayak other religion as people that intolerance.
20
Appiah, Kwame Anthony. "What Is a Science of Religion?" Philosophy 93, no. 4 (September 21, 2018): 485–503. http://dx.doi.org/10.1017/s003181911800030x.
Full textAbstract:
AbstractModern sociology and anthropology proposed from their very beginnings a scientific study of religion. This paper discusses attempts to understand religion in this ‘scientific’ way. I start with a classical canon of anthropology and sociology of religion, in the works of E. B. Tylor (1832–1917), Max Weber (1864–1920) and Émile Durkheim (1858–1917). Science aims to be a discourse that transcends local identities; it is deeply cosmopolitan. To offer a local metaphysics as its basis would produce a discourse that was not recognizable as a contribution to the cosmopolitan conversation of the sciences. So, a science of religion cannot appeal to the entities invoked in any particular religion; hence the methodological atheism of these three founding fathers. This cosmopolitan ideal, the calling of the scientist, on the one hand, and the concern to understand the ideas of other cultures, on the other, can pull in different directions. Understanding requires us to appeal to our own concepts but not to our own truths. In the explanations, though, truth – the universal shared reality – has to matter, because the scientific story of religion has to work for people of all faiths and none, precisely because it is cosmopolitan. Not everything we call a religion will have historical Christianity's laser-like focus on ontological truth-claims. But as long as there are people making truth-claims in the name of religion, there will be the possibility of a tension between the very idea of a science of religion and some of the multifarious collections of beliefs, practices and institutions that make up what we now call ‘religions’.
21
Sioh, Alyan Maurits. "Kenoto Adat Perkawinan Suku Sabu, Kajian Sosiologi Agama dalam Tindakan Sosial Max Weber." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (April 29, 2020): 93. http://dx.doi.org/10.24114/antro.v6i1.16885.
Full textAbstract:
The purpose of this study is to explain the importance of the Kenoto marriage and the noble values that exist in the kenoto marriage. The research used is qualitative research to see Kenoto as a unifying tool in the Sabu tribal community. The Kenoto Ritual in the Customs of Sabu Tribal Marriage Max Weber's Sociology of Religion Study in Social Action. The method of observation and structured interviews. The analyzed are the results of interviews and observations with Indigenous and church leaders, Religious Leaders and Marriage Couples. The results showed that the priority of the Kenoto marriage in the Sabu tribal community was very important and became the basis. Because the Kenoto Marriage shows the self-esteem of a woman. To better understand comprehensively, this analysis will provide answers through a typical understanding of Weber's social action theory, the type of social action that is suitable or used in the kenoto marriage, namely Traditional Action and Value Rationality.
22
Renger, Almut-Barbara. "The Emergence of the Master around 1900: Religious Borrowings and Social Theory." Journal of Religion in Europe 5, no. 1 (2012): 1–22. http://dx.doi.org/10.1163/187489211x612604.
Full textAbstract:
In the late nineteenth and early twentieth centuries, within a variety of spheres, individual personalities referred to as ‘masters’ were venerated in quasi-religious terms. As a result, treatises relevant to the theme of the ‘master’ were written which had a major impact on subsequent scholarship, particularly in the sociology of knowledge and religion. Inspired by the poet Stefan George and taking his circle as a model, Max Weber, Max Scheler, and Joachim Wach published important works that enlisted religious and cultural historical approaches as well as social theory on topics like community building, the transference of knowledge, religious specialism, and charisma. These studies attest to a pronounced fascination with the phenomenon of the ‘master,’ which the present article investigates with reference to selected publications by the aforementioned scholars.
23
OUÉDRAOGO, Jean Martin. "Esquisse d'une sociologie de la Bible chez Max Weber." Social Compass 46, no. 4 (December 1999): 409–39. http://dx.doi.org/10.1177/003776899046004002.
Full text
24
Silveira, Emerson José Sena da, and Nina Rosas. "Estudos da religião, discrepâncias metodológicas e contribuições weberianas. Impasses e tendências na modernidade globalizada." Revista Eclesiástica Brasileira 73, no. 292 (October 22, 2018): 907–31. http://dx.doi.org/10.29386/reb.v73i292.587.
Full textAbstract:
Este artigo aborda algumas questões fundamentais da relação pesquisador/pesquisado, a fim de auxiliar jovens pesquisadores que se debruçam sobre os estudos das religiões. Primeiro, chamamos atenção para as não consensuais concepções empregadas pelos estudiosos e também para a diferença entre os modos de vivência da fé e as classificações acadêmicas. O segundo ponto abordado diz respeito à tarefa elementar do cientista social da religião, a saber, a de sintetizar a complexidade do trânsito dos fiéis, que circulam em múltiplas alternativas religiosas. Como um terceiro ponto, ressaltamos a interferência da visão pessoal do pesquisador para a construção do saber. O presente trabalho retoma algumas proposições metodológicas já cunhadas pela literatura e evoca parte da trajetória de pesquisa de um dos pais fundadores da sociologia – Max Weber –, a fim de levantar algumas notas metodológicas sobre sua experiência de viagem aos Estados Unidos e sobre a elaboração de As seitas protestantes e o espírito do capitalismo.Abstract: In order to help some researchers who are beginning on sociological and anthropological approach, this article discusses some typical issues about the relationship between the researchers and “the researched”. First of all, we call attention to the non-consensual conceptions employed by the researchers, and to the differences between the ways which believers live their faith and the classifications which have been made by scholars. The second debate we pointed out is elementary and it is common to all religious researches. We emphasize the task of connect all the complexity of multiple sets of affiliations. As a third point we state about the interference of the researcher’s personal vision to the construction of knowledge. This paper revisits some methodological proposals that have been suggested by the specialized literature, and evokes part of the trajectory of one of founding fathers of sociology – Max Weber –, in order to develop some notes on his methodological experience of traveling to United States and writing The Protestant Sects and the Spirit of Capitalism.Keywords: Religion. Methodology. Max Weber.
25
Fuchs, M. "Sociology of world relations: Confronting the complexities of Hindu Religions A perspective beyond Max Weber." Max Weber Studies 17, no. 2 (2017): 196–211. http://dx.doi.org/10.15543/mws/2017/2/5.
Full text
26
Behnegar, Nasser. "Leo Strauss's Confrontation with Max Weber: A Search for a Genuine Social Science." Review of Politics 59, no. 1 (1997): 97–126. http://dx.doi.org/10.1017/s0034670500027170.
Full textAbstract:
An analysis of Leo Strauss's difficult and relatively neglected criticism of Max Weber in Natural Right and History reveals the fundamental difficulties that political science, and social science more generally, must overcome in order to be a genuine science. In Strauss's view, the inadequacy of the fact-value distinction, which is now widely acknowledged, compels a re-examination of Weber's denial of the possibility of valid knowledge of values. Strauss identifies the serious ground of this denial as Weber's insight that modern philosophy or science cannot refute religion. Believing that philosophy or science cannot ultimately give an account of itself that meets the challenge of religion, Weber maintained a “tragic” view of the human situation. Strauss also expresses profound doubt about the possibility of philosophy or science, but ultimately he suggests that a certain kind of study of the history of political philosophy might resolve the conflict between philosophy and divine revelation, and, therewith, the “value problem.”
27
Thériault, Barbara. "Le sociologue, l’homme pieux et le pluralisme religieux. Dialogue avec Max Weber." Social Compass 57, no. 2 (June 2010): 206–16. http://dx.doi.org/10.1177/0037768610362415.
Full textAbstract:
The author explores our value relation to religious pluralism, defined both as a characteristic of contemporary societies and as a phenomenon of particular historical significance in contemporary social science. She sketches pitfalls threatening researchers when their values intermingle with the object of their investigation. Starting with a fictional dialogue between sociologists on the identification of religious motives, the author briefly goes back to the study of motives within the sociology of Max Weber. Because the jurist is an important actor in contemporary debates on religious pluralism, the author continues with a short dialogue between sociologists and jurists. These two types of observers discuss the objectives, the affinities and the tensions related to their respective tasks and, thus, the limits of their respective disciplines. But Weber himself has something to add ...
28
Colliot-Thélène, Catherine. "Rationalisation et désenchantement du monde : problèmes d'interprétation de la sociologie des religions de Max Weber / Rationalisation and World Disenchantment : Problems of Interpretation within the Field of the Sociology of Religion." Archives de sciences sociales des religions 89, no. 1 (1995): 61–81. http://dx.doi.org/10.3406/assr.1995.978.
Full text
29
Weisberger, Adam, and Gary A. Abraham. "Max Weber and the Jewish Question: A Study of the Social Outlook of His Sociology." Sociology of Religion 54, no. 3 (1993): 319. http://dx.doi.org/10.2307/3711729.
Full text
30
Prandi, Carlo. "Conflit et utopie au sein des Églises. La perspective socio-historique de Jean Séguy." Social Compass 59, no. 4 (December 2012): 482–500. http://dx.doi.org/10.1177/0037768612460802.
Full textAbstract:
Jean Seguy’s (1925–2007) research followed two intertwined paths. The principal path was that of methodology: his research on the history of Christianity was conducted within the framework of the sociology of Max Weber and Ernst Troeltsch. The French social historian was also interested in apocalyptic and utopian phenomena, both on the Catholic and on the Reformation side, with the intention of grasping the similarities between them, if not their common roots. The result is an innovative reading of Christian history, with an original methodology in the French context. Séguy’s work continues to question the historiography of Christianity in both its cognitive and methodological contributions, and as a result our understanding of the classics of modern sociology.
31
Peletz, Michael G. "Sacred Texts and Dangerous Words: The Politics of Law and Cultural Rationalization in Malaysia." Comparative Studies in Society and History 35, no. 1 (January 1993): 66–109. http://dx.doi.org/10.1017/s0010417500018260.
Full textAbstract:
This essay concerns the politics of law and culture in Malaysia. It examines how processes of cultural change are shaped by state laws and policies and the ways in which local communities are incorporated into more encompassing political entities and their attendant moral orders. I am particularly interested in “rationalization,” a concept of central importance in much of Max Weber's work on comparative history and politics and the sociology of religion. Weber, who used this concept in a variety of ambiguous, multidimensional, and contextually specific ways, further confounded students by his difficult language and style. It is widely agreed, however, that he employed the term to refer both to institutional changes involving differentiation, specialization, and the development of hierarchical, bureaucratic forms of social organization; and to intellectual or attitudinal trends entailing, in negative terms, “the disenchantment of the world” (the displacement of “magical elements of thought”), and, in positive terms, processes by which “ideas gain in systematic coherence and naturalistic consistency” (Gerth and Mills 1958:51; Wrong 1970:26; Turner 1974:151– Schluchter 1979:14–15; Alexander 1989:74).
32
Steckel, Sita. "Historicizing the Religious Field." Church History and Religious Culture 99, no. 3-4 (December 4, 2019): 331–70. http://dx.doi.org/10.1163/18712428-09903003.
Full textAbstract:
Abstract As historians of religion are currently diagnosing a need to find new shared frameworks and new narratives enabling interdisciplinary and trans-epochal exchange, the article suggests a closer historical engagement with theories of the “religious field”, originally formulated by Pierre Bourdieu on the basis of Max Weber’s work, as this theory has the potential to serve as a meta-language for interdisciplinary communication. The article sets out the most important elements of the theory of the religious field, and evaluates them critically by way of a historicization of important concepts, drawing on recent discussions in sociology and Religious Studies. After discussing the concept of the religious field itself, the article discusses several internal dynamics of the field (as suggested by Bourdieu and by more recent research) as well as several typical dynamics between fields. It concludes with suggestions for historical adaptations, including an updated approach to religious plurality and to the different types of religious actors envisaged by Weber and Bourdieu.
33
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.
Full textAbstract:
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.
34
Spater, Jeremy, and Isak Tranvik. "The Protestant Ethic Reexamined: Calvinism and Industrialization." Comparative Political Studies 52, no. 13-14 (September 18, 2019): 1963–94. http://dx.doi.org/10.1177/0010414019830721.
Full textAbstract:
Can cultural differences affect economic change? Max Weber famously argued that ascetic Protestants’ religious commitments—specifically their work ethic—inspired them to develop capitalist economic systems conducive to rapid economic change. Yet today, scholars continue to debate the empirical validity of Weber’s claims, which address a vibrant literature in political economy on the relationship between culture and economic change. We revisit the link between religion and economic change in Reformed Europe. To do so, we leverage a quasi-experiment in Western Switzerland, where certain regions had Reformed Protestant beliefs imposed on them by local authorities during the Swiss Reformation, while other regions remained Catholic. Using 19th-century Swiss census data, we perform a fuzzy spatial regression discontinuity design to test Weber’s hypothesis and find that the Swiss Protestants in the Canton of Vaud industrialized faster than their Catholic neighbors in Fribourg.
35
Kippenberg, Hans G. "‘Phoenix from the Ashes’: Religious Communities Arising from Globalization." Journal of Religion in Europe 6, no. 2 (2013): 143–74. http://dx.doi.org/10.1163/18748929-00602002.
Full textAbstract:
When in the 1960s religious congregations were suffering from diminishing membership, the sociology of religion turned away from the study of organized religion in order to study private religiosity, even though new social forms of religion were emerging. The article addresses first the impact of globalization on the place of religious communities in the fabric of national and transnational society. Labor migration severs the individual from his or her transmitted loyalties and places him or her amid the risks of the labor market. Parallel to this, the nation state conveys public tasks into private hands in the realms of education, health care, social welfare, and sometimes security. Both changes open up new opportunities for religious communities. Second, the paper addresses the subjective side of the shift, focusing on the Abrahamic religions. They claim the promise given to Abraham—that he and his descendants will be blessed and become a great nation—for their communities. When the factual history contradicts that expectation, prophetic and apocalyptic visions of a bright future keep alive that faith. They summon the believers to fight for the well being of their community, to assist and support each other, and to claim public recognition for their community, since it is beneficial to the entire society. The article argues that this model of religious communality enabled believers in the past to appropriate official legal and social forms for their community. Max Weber in his Economy and Society also argued that religious communality remains a powerful social order in modern society. According to him its strength derives from the subjective religious expectations of social actors and the positive or negative impact their practices exercise on other social orders such as economy, family, state, and law.
36
Motta, Roberto. "Max Weber’s Vocation: Some Remarks Concerning the Disenchantment of the Disenchanter." Social Compass 58, no. 2 (June 2011): 153–61. http://dx.doi.org/10.1177/0037768611402614.
Full textAbstract:
Max Weber was considered by Karl Jaspers as “the clearest consciousness our time has of itself”. Yet the full understanding of his system of sociological and historical interpretation is tied to a conceptual question: how does his concept of vocation differ from similar concepts in other systems of thought? Following the lead of earlier critics like Groethuysen and Robertson, it can be demonstrated the lead of earlier critics like Groethuysen and Robertson, it can be demonstrated that the “Berufsethik” is in essence the same as the “éthique du devoir” which was current among French authors in 17th and 18th centuries. But in spite of this and of other possible conceptual shortcomings, Weber remains as an outstanding analyst of the process of rationalization that has engulfed the whole planet, the “philosopher”, or even the “prophet”, of a modernity that he and many of his interpreters have conditioned to the acceptance of the “Protestant ethic”, at least in secularized forms.
37
Wariboko, Nimi. "Liverpool Merchants in 19th-Century Niger Delta." Social Sciences and Missions 31, no. 3-4 (August 17, 2018): 310–40. http://dx.doi.org/10.1163/18748945-03103001.
Full textAbstract:
Abstract How does religion or worldview affect business practices and ethics? This tradition of inquiry goes back, at least, to Max Weber who, in the Protestant Ethic and the Spirit of Capitalism, explored the impact of theological suppositions on capitalist economic development. But the connection can also go the other way. So the focus of inquiry can become: How does business ethics or practices affect ethics in a given nation or corporation? This paper inquires into how the political and economic conditions created and sustained by nineteenth-century trading community in the Niger Delta influenced religious practices or ethics of Christian missionaries. This approach to mission study is necessary not only because we want to further understand the work of Christian missions and also to tease out the effect of business ethics on religious ethics, but also because Christian missionaries came to the Niger Delta in the nineteenth century behind foreign merchants.
38
Berger, Peter L. "MAX WEBER IS ALIVE AND WELL, AND LIVING IN GUATEMALA: THE PROTESTANT ETHIC TODAY." Review of Faith & International Affairs 8, no. 4 (January 2010): 3–9. http://dx.doi.org/10.1080/15570274.2010.528964.
Full text
39
Garrard-Burnett, Virginia. "The Politics of the Spirit: The Political Implications of Pentecostalized Religion in Costa Rica and Guatemala. By Timothy J. Steigenga. Lanham, MD: Lexington Books, 2001. 220p. $70.00 cloth, $24.95 paper." American Political Science Review 96, no. 3 (September 2002): 673–74. http://dx.doi.org/10.1017/s0003055402870368.
Full textAbstract:
The Politics of the Spirit is Timothy Steigenga's long-awaited quantitative study of religious affiliation and political behavior in Central America. What he has done in this spare and conscientious study is to take to task the “conventional wisdom” about Protestantism in Central America. This is a formidable endeavor, given the flood of scholarly literature that has been produced by anthropologists, historians, and sociologists about Protestantism, and especially Pentecostalism, in Latin America over the past two decades. Because Pentecostalism seemed to emerge in Central America during the region's political crisis of the late twentieth century, much of this literature carried with it a highly deterministic subtext, defined by Max Weber and by models of political behavior borrowed from the United States and European experiences.
40
Vidal, Daniel. "Max Weber, Sociologie de la religion." Archives de sciences sociales des religions, no. 140 (December 1, 2007): 157–310. http://dx.doi.org/10.4000/assr.12183.
Full text
41
Schäfer-Lichtenberger, Christa. "Gary A. Abraham. Max Weber and the Jewish Question: A Study of the Social Outlook of His Sociology. Urbana: University of Illinois Press, 1992. xii, 319 pp." AJS Review 19, no. 2 (November 1994): 281–84. http://dx.doi.org/10.1017/s0364009400005912.
Full text
42
Hill, Christopher V. "Philosophy and Reality in Riparian South Asia: British Famine Policy and Migration in Colonial North India." Modern Asian Studies 25, no. 2 (May 1991): 263–79. http://dx.doi.org/10.1017/s0026749x00010672.
Full textAbstract:
The assumption of the passive peasant in Indian history has been existent at least since the time of Max Weber, and continues to return, phoenix-like in its appearance, every few decades. Its importance, however, lies in the responses the generality spawns. Morris D. Morris refuted Max Weber's thesis, detailed in The Religions of India, in 1967, while Barrington Moore, Jr.'s Social Origins of Dictatorship and Democracy was aptly rebutted by Kathleen Gough in 1974. Since then, the concept of the rational peasant, particularly during colonial times, has undergone a metamorphosis. Various modes of peasant dynamics have been amply demonstrated in recent works, stepping into the realms of peasant rebellion, desertion, banditry, and the like. Of particular import, in terms of peasant consciousness, has been the rise of the ‘Subaltern School’ of study. Beginning with Ranajit Guha's seminal work, Elementary Aspects of Peasant Insurgency in Colonial India, and continuing with volumes of articles by a variety of authors, the Subaltern Studies group has attempted, in their own words, to offer an alternative to historical writing ‘that fails to acknowledge, far less interpret, the contributions made by the people on their own, that is independently of the elite.…’ These scholars thus use the term subaltern for those social groups which they believe have been ignored through the course of history.
43
Löwy, Michael. "Revue française de sociologie, « Lire Max Weber »." Archives de sciences sociales des religions, no. 136 (December 1, 2006): 115–283. http://dx.doi.org/10.4000/assr.4032.
Full text
44
Slama, Paul. "La sociologie des religions de Max Weber et la psychologie." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 87–107. http://dx.doi.org/10.4000/assr.46722.
Full text
45
Adams, Suzi. "Beyond a socio-centric concept of culture: Johann Arnason's macro-phenomenology and critique of sociological solipsism." Thesis Eleven 151, no. 1 (February 14, 2019): 96–116. http://dx.doi.org/10.1177/0725513619830433.
Full textAbstract:
This essay unpacks Johann Arnason’s theory of culture. It argues that the culture problematic remains the needle’s eye through which Arnason’s intellectual project must be understood, his recent shift to foreground the interplay of culture and power (as the religio-political nexus) notwithstanding. Arnason’s approach to culture is foundational to his articulation of the human condition, which is articulated here as the interaction of a historical cultural hermeneutics and a macro-phenomenology of the world as a shared horizon. The essay discusses Arnason’s elucidation of his theory of culture as a contribution to debates on the ‘meaning of meaning’. It traces its beginnings from his critique of Habermas’s theory of modernity to its development via a trialogue with Max Weber, Maurice Merleau-Ponty, and Cornelius Castoriadis. It argues that Arnason's theory of culture moves beyond socio-centric perspectives, and, in so doing, offers a critique of what we might call sociological solipsism. In decentring society/anthropos, a more nuanced understanding of the human condition as a unity in diversity is achieved. The essay concludes with a discussion of some tensions in Arnason’s understanding of culture, and argues for the importance for incorporating a qualitative notion of ‘movement’ in order to make sense of historical novelty and social change.
46
Rodríguez Sierra, Ana María. "Arte, erotismo y redención, la esfera estética en el pensamiento de Max Weber." CALLE14: revista de investigación en el campo del arte 11, no. 20 (April 17, 2017): 84. http://dx.doi.org/10.14483/udistrital.jour.c14.2016.3.a06.
Full textAbstract:
La prolífica obra de Max Weber ha sido estudiada ampliamente, sin embargo, la concepción que tenía del arte, aunque presente en sus escritos, no ha sido indagada. En Sociología de la religión Weber aborda la esfera estética de un modo que vale la pena conocer y destacar, allí se presenta una concepción filosófica del arte, amplia y ahistórica, en la que el arte y el erotismo se ligan y se muestran como medios de redención en un mundo desencantado. Este artículo expone la filosofía del arte que subyace en los últimos textos del científico social alemán.
47
Parsons, Stephen D. "Max Weber and Economic Sociology." American Journal of Economics and Sociology 65, no. 5 (November 15, 2006): 1111–24. http://dx.doi.org/10.1111/j.1536-7150.2006.00492.x.
Full text
48
Ugarte Boluarte, Krúpskaya Rosa Luz. "Una aproximación a la obra metodológica de Max Weber: ¿se puede hablar de derechos humanos?" LEX 10, no. 10 (June 6, 2014): 55. http://dx.doi.org/10.21503/lex.v10i10.169.
Full textAbstract:
Se pretende resaltar los aspectos más relevantes de la vida y obra de Max Weber, siempre partiendode la premisa de que la obra de Weber es extensa y que estudia [la acción] desde diversos campos,como es la sociología, la política, la religión, la economía, y el Derecho. Buscamos aproximarnosa la obra de Weber con los derechos humanos, siendo este uno de los valores que la modernidadha aportado al mundo contemporáneo. Buscamos ubicar el pensamiento de Weber a la luz dela globalización y los derechos humanos –sería posible afirmar que estos cambios estructuraleshan borrado los derechos humanos de la vida humana–, puesto que nuevas reglas de juego handejado sin efecto conquistas históricas en materia de derechos humanos (como el derecho a laeducación, salud, alimentación, vivienda y el derecho al trabajo con sus ocho horas de jornada).En este trabajo buscamos presentar la obra de Weber con una mirada rápida desde el enfoque delos derechos humanos, plantear algunas interrogantes que sean punto de partida para trabajosposteriores, sino alcanzamos responderlas a profundidad en este trabajo.Palabras clave: Derecho Internacional de los derechos humanos, derechos humanos, capitalismomoderno, tipos ideales y la acción social.
49
Schroeter, Gerd, Karl Jaspers, John Dreijmanis, and Robert J. Whelan. "On Max Weber." Canadian Journal of Sociology / Cahiers canadiens de sociologie 14, no. 2 (1989): 271. http://dx.doi.org/10.2307/3341316.
Full text
50
Levitt, Cyril, David Beetham, Randall Collins, and Edward Bryan Portis. "Analyzing Max Weber." Contemporary Sociology 17, no. 3 (May 1988): 417. http://dx.doi.org/10.2307/2069703.
Full text