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2 wrz 2009 · This article holds that Max Weber's sociology of religion has been mostly read as a theory of secularisation, when what Weber assumed was a different relationship between religion and modernisation than this reading suggests.
- Religion and Power
I do not limit the term ‘religion’ to belief in a god....
- Religious Diversity
Abstract. This article on religious diversity questions the...
- Unchurched Spirituality
Overall, the article is cautious in its conclusions...
- Religion and Power
21 sie 2014 · This chapter addresses the central issue: what was the substance and significance of Weber's religious thought taken as a whole? In more formal language: what was the Weberian sociology of religion and how should we assess it?
24 sie 2007 · Weber is, then, not envisioning a peaceful dissolution of the grand metanarratives of monotheistic religion and universal science into a series of local narratives and the consequent modern pluralist culture in which different cultural practices follow their own immanent logic. His vision of polytheistic reenchantment is rather that of an ...
The Societal Functions of Culture in Weber's Thought. Weber's theory of knowledge and science and, in particular, his sociology of religion contain a concept that endows culture, on the basis of its numerous internal social. achievements and functions, with the status of a definitive.
Modern intellectualized culture has fateful consequences for religion. Weber main-tains that as culture is intellectualized it devalues religion and, in turn, is devalued by re-ligion. This renders religion increasingly powerless as a meaning system securing per-sonal identity and social solidarity. Stated succinctly, Weber's argument is as ...
13 kwi 2013 · But before pursuing these qualifications as they appear in Weber’s later writings, I wish to make a few observations about the earliest of Weber’s many works on religion, The Protestant Ethic and the Spirit of Capitalism.
23 cze 2022 · In particular, Max Weber was the God who apparently could save us all from the ‘dangerous simplifications’ of Karl Marx. I wrote my PhD dissertation on Weber’s sociology of religion as a way to explore his relationship with Marx, only to discover that Weber was a Janus-faced type of God.
