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Journal articles on the topic 'Weber, Max, Social psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Schwinn, Thomas. "Klassikerdämmerung. 100 Jahre Max Weber im Kontext der Soziologiegeschichte und des aktuellen Zustandes unserer Disziplin." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 72, no. 3 (September 2020): 351–81. http://dx.doi.org/10.1007/s11577-020-00709-9.

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Zusammenfassung Wo steht die Max-Weber-Forschung 100 Jahre nach seinem Tod? Es werden verschiedene Phasen der Rezeption nachgezeichnet. Die Geschichte der Rezeption Webers spiegelt zugleich die Soziologiegeschichte. Zunächst lassen sich verschiedene Arten unterscheiden, wie man sich zu einem Klassiker verhalten kann, die alle im Umgang mit Weber identifizierbar sind (1). In den Jahrzehnten unmittelbar nach seinem Tod zeichnete sich nicht ab, dass er zu einem der bedeutendsten Autoren unserer Disziplin werden sollte. Schlüsselpersonen und Schlüsselereignisse waren entscheidend (2). In der zweiten Phase ab den späten 1960er-Jahren kommt es international zu einer Institutionalisierung der Weber-Forschung (3). Wie lässt sich die aktuelle Phase, beginnend mit den 1990er-Jahren, charakterisieren? Der Artikel unterbreitet hierzu einen Vorschlag, der die Rezeption Webers in den aktuellen Zustand der Soziologie einbettet (4). Befinden wir uns heute in einer Phase der Klassikerdämmerung?

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2

Kaesler, Dirk. "Friedrich Tenbruck: Das Werk Max Webers. Gesammelte Aufsätze zu Max Weber, hg. von Harald Homann." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 52, no. 4 (December 2000): 823–25. http://dx.doi.org/10.1007/s11577-000-0126-3.

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3

Râmbu, Nicolae. "The Axiological Memory of Max Weber." Journal of Human Values 23, no. 3 (August 4, 2017): 193–99. http://dx.doi.org/10.1177/0971685817713281.

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Although it is been more than a century since the appearance of Max Weber’s famous essay about the objective character of knowledge in the field of social and political sciences, it still continues to attract the interest of researchers in the various cultural sciences. There is a whole secondary literature dedicated to concepts that Weber has not defined clearly enough, such as Idealtypus [ideal type], historisches Individuum [historical individual], Wertbeziehung [value-relation] or Werturteilsfreiheit [the freedom from value- judgement] ( Oakes, 1990 ). Our contribution falls into this category; since the phrase ‘axiological memory’ appears nowhere in Weber’s work, the concept itself is present, especially in his essays dedicated to methodology in the social and political sciences. As Guy Oakes noted, Weber did not always endeavour to argue his thesis rigorously, thus leaving ample room for the interpretation and development of his ideas.

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4

Baurmann, Michael. "Zenonas Norkus: Max Weber and Rational Choice." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 56, no. 2 (June 2004): 359–62. http://dx.doi.org/10.1007/s11577-004-0041-0.

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5

Villa, Dana. "Max Weber: Integrity, Disenchantment, and the Illusions of Politics." Constellations 6, no. 4 (December 1999): 540–60. http://dx.doi.org/10.1111/1467-8675.00161.

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6

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.

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7

Schmidt, Gert. "Anton Sterbling und Heinz Zipprian (Hg): Max Weber und Osteuropa." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 53, no. 2 (June 2001): 380–81. http://dx.doi.org/10.1007/s11577-001-0059-5.

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8

Lindenberg, Siegwart. "Michael Sukale: Max Weber — Leidenschaft und Disziplin. Leben, Werk, Zeitgenossen." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 55, no. 4 (December 2003): 805–7. http://dx.doi.org/10.1007/s11577-003-0128-z.

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9

Llanque, Marcus. "Max Weber on the Relation between Power Politics and Political Ideals." Constellations 14, no. 4 (December 7, 2007): 483–97. http://dx.doi.org/10.1111/j.1467-8675.2007.00462.x.

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10

Baum, Gregory. "L’avenir de la religion : entre Durkheim et Weber." Nouvelles pratiques sociales 9, no. 1 (January 28, 2008): 101–13. http://dx.doi.org/10.7202/301351ar.

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Résumé L'article prétend que les idées d'Emile Durkheim et de Max Weber restent pertinentes pour comprendre la présence de la religion aussi bien que son absence dans la société contemporaine. Durkheim fournit des concepts pour interpréter le retour de la religion dans la sphère publique, la croissance rapide du fondamentalisme, la psychologie de la résistance au changement social, l'émergence des nouvelles formes de régionalisme et de nationalisme, et la présence des courants oecuméniques dans toutes les grandes religions. Weber fournit des concepts pour interpréter le rôle de l'individu dans la religion, l'impact de sa position sociale à la pratique religieuse et la sécularisation massive de la société contemporaine. En raison de l'individualisme et de l'utilitarisme souvent présupposés dans la recherche sociologique de la religion, l'article recommande la relecture des textes de Durkheim qui traitent de la société comme productrice de la conscience personnelle.

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11

Greve, Jens. "Max Webers Aktualität." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 71, no. 3 (September 2019): 481–84. http://dx.doi.org/10.1007/s11577-019-00632-8.

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12

Rotter, Frank. "Max Weber: Zur Musiksoziologie. Nachlaβ 1921. Herausgegeben von Christoph Braun und Ludwig Finscher. Max Weber Gesamtausgabe Band I/14. Herausgegeben von Horst Baier, M. Rainer Lepsius, Wolfgang J. Mommsen, Wolfgang Schluchter, Johannes Winckelmann." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 57, no. 3 (September 2005): 564–66. http://dx.doi.org/10.1007/s11577-005-0195-4.

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13

Ando, Hideharu. "Die Interviews mit Else Jaffe, Edgar Salin und Helmuth Plessner über Max Weber 1969/1970." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 55, no. 3 (September 2003): 596–610. http://dx.doi.org/10.1007/s11577-003-0105-6.

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14

Schneider, Andreas, and Tobias Schröder. "Ideal Types of Leadership as Patterns of Affective Meaning." Social Psychology Quarterly 75, no. 3 (July 5, 2012): 268–87. http://dx.doi.org/10.1177/0190272512446755.

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We propose that macro-level ideal types of leadership, as described in the classic work of Max Weber and reflected in the contemporary management literature, are mirrored in micro-level affective meanings. Within Osgood’s three-dimensional affective space, we identify specific patterns corresponding to leadership styles: people evaluate authoritative/transactional leadership as positive, powerful, and neither passive nor active. Charismatic/transformational leadership is perceived as equally positive and powerful but involves a much higher degree of activity-arousal. Finally, coercive leadership is negative, powerful, and active. Based on Heise’s cybernetic symbolic-interactionist affect control theory, we compare cultural representations of business managers in the United States and Germany at different points in time. We demonstrate a shift from transactional to charismatic leadership in the U.S. manager stereotype and a contrasting consolidation of coercive leadership expectations in Germany. We discuss implications for (1) cross-cultural communication and (2) affective meaning as indicator of social change.

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15

Zanolla, Silvia Rosa da Silva, Márcia Ferreira Torres Pereira, and Rômulo Fabriciano Gonzaga Pinto. "Racionalidade institucional e dominação à luz de Weber, Freud e Adorno: adesão acrítica ou emancipatória." Psicologia USP 29, no. 3 (December 2018): 336–44. http://dx.doi.org/10.1590/0103-656420180172.

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Resumo Com base na teoria crítica da sociedade do filósofo Theodor Adorno, este trabalho propõe refletir sobre elementos objetivos do âmbito da estrutura institucional e social que fundam ideias referentes à racionalidade e à dominação, considerando fatores subjetivos correlatos às ideias do sociólogo Max Weber. Nesse sentido, corrobora-se ideias acerca da formação complexa da identidade do sujeito diante das exigências de conservação humana, apresentadas à luz da psicanálise de Sigmund Freud; uma discussão controversa, porém fundamental para a teoria crítica, posto que considera contribuições da psicologia perpassadas por elementos que se ampliam para além de comportamentos determinados, conscientes ou alienados. Ou seja, almeja fatores culturais, históricos e sociológicos como bases primordiais para a análise da ideologia como fator racional o qual transcorre o período moderno.

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16

Gandarilla Salgado, José. "Tres notas sobre El espíritu del capitalismo en Weber, para pensar América Latina." Estudios Latinoamericanos 6, no. 11 (March 2, 1999): 21. http://dx.doi.org/10.22201/cela.24484946e.1999.11.52103.

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<p>A partir de la lectura de <em>La ética protestante</em> y <em>El espíritu del capitalismo</em> de Max Weber, se desarrollan en el artículo tres temas que, por el trato que el sociólogo alemán les otorga en su ejercicio intelectual, sirven de excusa para problematizar críticamente su propuesta, éstas son: a) la existencia de un "espíritu del capitalismo" con una ética, forma de comportamiento o tipo de conducta propia y exclusiva del Occidente noreuropeo, y al cual seguirán o se subordinarán el resto de las experiencias civilizatorias; b) el "espíritu del capitalismo" propio del capitalismo empresarial, cuya organización racional del trabajo industrial se opone a la lógica del capitalismo aventurero o especulativo, y c) la posibilidad o capacidad del sujeto social de pensar un modo distinto de convivencia en y con el capitalismo, o mejor aún, contra él mismo.</p>

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17

Schluchter, Wolfgang. "Zwei unbekannte Texte Max Webers." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 57, no. 1 (March 2005): 135–38. http://dx.doi.org/10.1007/s11577-005-0114-8.

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18

Nutzinger, Hans G. "Gert Albert, Agathe Bienfait, Steffen Sigmund und Claus Wendt: Das Weber-Paradigma. Studien zur Weiterentwicklung von Max Webers Forschungsprogramm. Zu Ehren von M. Rainer Lepsius und Wolfgang Schluchter." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 56, no. 4 (December 2004): 747–51. http://dx.doi.org/10.1007/s11577-004-0113-1.

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19

Embree, Lester. "The Nature and Role of Phenomenological Psychology in Alfred Schutz." Journal of Phenomenological Psychology 39, no. 2 (2008): 141–50. http://dx.doi.org/10.1163/156916208x338765.

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AbstractThe essay reviews how phenomenological psychology can draw on Edmund Husserl's transcendental phenomenology in order to clarify the foundations of the cultural sciences and then explicates the theory of this psychology implicit in Schutz's oeuvre.Max Weber has shown that all phenomena of the socio-cultural world originate in social interaction and can be referred to it. According to him, it is the central task of sociology to understand the meaning which the actor bestows on his action (the “subjective meaning” in his terminology). But what is action, what is meaning, and how is the understanding of such meaning by a fellow-man possible, be he a partner of the social interaction, or merely an observer in everyday life, or a social scientist? I submit that any attempt to answer these questions leads immediately to questions with which Husserl was concerned and which he has to a certain extent solved. (Schutz, 1962, p. 145)

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20

Sprondel, Walter M. "Guenther Roth: Max Webers deutsch-englische Familiengeschichte 1800–1950. Mit Briefen und Dokumenten." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 55, no. 4 (December 2003): 808–10. http://dx.doi.org/10.1007/s11577-003-0129-y.

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21

Lane, Jan-Erik. "Max Weber." World Journal of Social Science Research 7, no. 4 (October 22, 2020): p56. http://dx.doi.org/10.22158/wjssr.v7n4p56.

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Why would you deny that Max Weber is the foremost social scientist ever? His range and scope is larger and deeper than that of Marx and Durkheim or Schumpeter. He had clear microfoundation and rejected socialist utopia.

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22

Albrecht, Clemens. "Volker Kruse: „Geschichts- und Sozialphilosophie“ oder „Wirklichkeitswissenschaft“? Die deutsche historische Soziologie und die logischen Kategorien René Königs und Max Webers." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 52, no. 3 (September 2000): 584–85. http://dx.doi.org/10.1007/s11577-000-0088-5.

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23

Freund, Julien. "Le Polythéisme chez Max Weber / Max Weber and Polytheism." Archives de sciences sociales des religions 61, no. 1 (1986): 51–61. http://dx.doi.org/10.3406/assr.1986.2384.

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24

Gane, Nicholas. "Max Weber as Social Theorist." European Journal of Social Theory 8, no. 2 (May 2005): 211–26. http://dx.doi.org/10.1177/1368431005051764.

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25

Rust, Joshua. "Max Weber and Social Ontology." Philosophy of the Social Sciences 51, no. 3 (February 1, 2021): 312–42. http://dx.doi.org/10.1177/0048393120986244.

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Key elements of John Searle’s articulation of the Standard Model of Social Ontology can be found within Max Weber’s ideal type of legal-rational authority. However, the fact that, for Weber, legal-rational authority is just one of three types of legitimate authority, along with traditional and charismatic authority, suggests limitations to the Standard Model’s scope of applicability. Where Searle takes himself to have provided an account of “the structure of human civilization,” Weber’s taxonomy suggests that Searle has only given us an account of a way of being a civilization. This understanding of traditional authority also reveals why the Standard Model misconstrues the structure of ordinary, informal statuses, such as friendship.

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26

Löwy, Michael, and Eleni Varikas. "Max Weber et l'anthropologie." L'Année sociologique 62, no. 1 (2012): 123. http://dx.doi.org/10.3917/anso.121.0123.

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27

Séguy, Jean. "De Max Weber encore." Archives de sciences sociales des religions 64, no. 2 (1987): 193–206. http://dx.doi.org/10.3406/assr.1987.2447.

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28

Kemple, Thomas M. "Review: Re-Reading Max Weber." Minerva 46, no. 3 (August 12, 2008): 385–89. http://dx.doi.org/10.1007/s11024-008-9104-0.

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29

Bruhns, Hinnerk. "Max Weber, L'Économie et L'Histoire." Annales. Histoire, Sciences Sociales 51, no. 6 (December 1996): 1259–87. http://dx.doi.org/10.3406/ahess.1996.410920.

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Ce n'est qu'en soulevant et en résolvant des problèmes concrets que des sciences ont été fondées et que leur méthode continue à être développée. Jamais encore des considérations purement épistémologiques ou méthodologiques n'y ont joué un rôle décisif.(Max Weber 1906)« La mort de Max Weber signifiait pour la science économique allemande la perte d'un de ses plus grands ». Quel économiste, aujourd'hui, souscrirait à ce jugement, par lequel Gerhart von Schulze-Gaevernitz, professeur d'économie à Fribourg-en-Brisgau et homme politique, ouvrait en 1923 un important volume dédié à la mémoire de Max Weber ? Dans les années qui suivirent la mort de Weber, l'opinion exprimée par Schulze-Gaevernitz était partagée par beaucoup d'économistes, contestée par d'autres, notamment par la génération qui suivait celle de Weber. Joseph Schumpeter, associé par Weber à la direction de l'Archiv für Sozialwissenschaftenet Sozialpolitik et à qui Weber avait confié le chapitre « Epochen der Dogmen- und Methodengeschichte »

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30

Murphy, W. T., Stephen P. Turner, and Regis A. Factor. "Max Weber: The Lawyer as Social Thinker." British Journal of Sociology 46, no. 4 (December 1995): 747. http://dx.doi.org/10.2307/591590.

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31

Poggi, Gianfranco, Stephen P. Turner, and Regis A. Factor. "Max Weber: The Lawyer as Social Thinker." Contemporary Sociology 25, no. 1 (January 1996): 132. http://dx.doi.org/10.2307/2077022.

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32

Bhambhri, C. P. "Max Weber and the Indian Social Context." Indian Journal of Public Administration 44, no. 3 (July 1998): 504–7. http://dx.doi.org/10.1177/0019556119980326.

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33

Vidal, Daniel. "Max Weber, Le judaïsme antique." Archives de sciences sociales des religions, no. 152 (December 31, 2010): 9–242. http://dx.doi.org/10.4000/assr.22096.

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34

Löwy, Michael. "Max Weber, Hindouisme et bouddhisme." Archives de sciences sociales des religions, no. 126 (April 1, 2004): 47–112. http://dx.doi.org/10.4000/assr.2271.

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35

Saraceno, Marco, and Thomas Seguin. "Ernest Solvay, Max Weber et l’énergie." L'Année sociologique 68, no. 2 (2017): 453. http://dx.doi.org/10.3917/anso.172.0453.

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36

Wagner, Peter. "Max Weber and 21st-Century Modern." Sotsiologicheskoe Obozrenie / Russian Sociological Review 18, no. 4 (2019): 212–30. http://dx.doi.org/10.17323/1728-192x-2019-4-212-230.

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In a rather complicated manner, Max Weber’s writings contain general theoretical reflections that are now incorporated in the canon of sociological theory, in the analyses of social change in the form of historical and comparative sociology, and in reflections on political events, all in the guise of the diagnosis and critique of his own historical age. This article attempts to draw conclusions from the tensions between these aspects in Weber’s work by trying to discover how such a sophisticated combination of cognitive goals is possible today, and what limits it encounters. What the “light of great cultural problems” falls upon, what elements of the past determine the present, and what events are particularly important for understanding of a certain age are questions whose answers must regularly be sought anew. The author relies on the concept of “modernity”, or rather, on the field of interpretation arising around this term. He assumes that the given field is wide enough to better understand our present condition by means of this term. In the meantime, the author believes that for this understanding to be successful, present-day modernity must be appropriately positioned in this field theoretically, historically, and as the diagnosis of our age.

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37

Kil'dyushov, Oleg. "New Intellectual Biography of Max Weber." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 466–75. http://dx.doi.org/10.17323/1728-192x-2020-3-466-475.

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38

Léger, François. "Georg Simmel et Max Weber." Social Science Information 25, no. 4 (December 1986): 881–99. http://dx.doi.org/10.1177/053901886025004006.

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39

Dos Santos Bolda, Bruna. "A ordem social na teoria de Max Weber." Revista de Ciências Sociais 52, no. 1 (August 11, 2020): 391–426. http://dx.doi.org/10.36517/10.36517/rcs.52.1.a06.

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Os estudos atualizativos dos escritos de Max Weber questionam seu estatuto de “individualista metodológico”. Perseguindo esses esforços antirreducionistas, visualizamos em seus escritos metodológicos (nomeadamente, Kategorien de 1913 e Grundbegriffe de 1921) uma a macrossociologia das ordens sociais – que será objeto de discussão neste estudo. Em termos formais, em ambos os textos Weber concebe a ordem como o ápice do nível macro. Em termos substantivos, todavia, enquanto em 1913 a ordem é exposta como uma regulamentação da relação social que possui validade formal, em 1921, ao inserir o elemento moral-normativo da vigência legítima, a ordem é descrita como um conjunto de deveres considerados máximas obrigatórias para as ações. Quer dizer, Weber deixa de pensar a ordem somente em função do direito (ordem estabelecida) e passa a articular seu raciocínio a partir da política (ordem legítima).

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40

MURAKAMI, Bunji. "Academic Lifetime and Social Research of Max Weber." Contemporary Sociological Studies 25 (2012): 73–80. http://dx.doi.org/10.7129/hokkaidoshakai.25.73.

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41

Scaff, Lawrence A. "Max Weber and the Social Sciences in America." European Journal of Political Theory 3, no. 2 (April 2004): 121–32. http://dx.doi.org/10.1177/1474885104041042.

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42

McLemore, Lelan, Wolfgang J. Mommsen, and Lawrence A. Scaff. "The Political and Social Theory of Max Weber." History and Theory 30, no. 1 (February 1991): 79. http://dx.doi.org/10.2307/2505293.

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43

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.

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44

Dericquebourg, Régis. "Max Weber et les charismes spécifiques." Archives de sciences sociales des religions, no. 137 (April 1, 2007): 21–41. http://dx.doi.org/10.4000/assr.4146.

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45

Colins, Olivier, Eric Broekaert, Stijn Vandevelde, and Geert Van Hove. "Max Weber and Alfred Schutz." Social Science Computer Review 26, no. 3 (December 3, 2007): 369–78. http://dx.doi.org/10.1177/0894439307309849.

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46

Gonthier, Frédéric. "Relativisme et vérité scientifiques chez Max Weber." L'Année sociologique 56, no. 1 (2006): 15. http://dx.doi.org/10.3917/anso.061.0015.

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47

Kil'dyushov, Oleg. "On the “Topological” Reading of Max Weber." Contemporary Relevance of a Classic: Max Weber in the 21st Century 18, no. 2 (2019): 202–5. http://dx.doi.org/10.17323/1728-192x-2019-2-202-205.

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48

Blanco, Alejandro. "Max Weber na sociologia Argentina (1930-1950)." Dados 47, no. 4 (2004): 669–701. http://dx.doi.org/10.1590/s0011-52582004000400002.

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49

Turner, Bryan S. "Joachim Radkau, Max Weber. A Biography." Society 47, no. 1 (November 24, 2009): 63–68. http://dx.doi.org/10.1007/s12115-009-9269-7.

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50

Ghosh, P. "Max Weber and William James: ‘Pragmatism’, Psychology, Religion." Max Weber Studies 5, no. 2 (2005): 243–80. http://dx.doi.org/10.15543/mws/2005/2/6.

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