Max Weber: Die protestantische Ethik und der Geist des Kapitalismus Edition Holzinger. Taschenbuch Berliner Ausgabe, 2016, 4. Auflage Vollständiger, durchgesehener Neusatz bearbeitet und eingerichtet von Michael Holzinger In: Archiv für Sozialwissenschaft und Sozialpolitik, 20. Bd., Heft 1, S. 1-54, 1904; 21. Bd., Heft 1, S. 1-110, 1905. Erstdruck der vorliegenden, umgearbeiteten Fassung in: Gesammelte Aufsätze zur Religionssoziologie, Bd. I, Tübingen (Mohr Siebeck) 1920, S. 17-206. Textgrundlage ist die Ausgabe: Max Weber: Gesammelte Aufsätze zur Religionssoziologie. 8., photomechanisch gedruckte Auflage; Band 1, (...) Tübingen: J. C. B. Mohr (Paul Siebeck), 1986 (1. Auflage 1920) Herausgeber der Reihe: Michael Holzinger Reihengestaltung: Viktor Harvion Gesetzt aus der Minion Pro, 11 pt. (shrink)

This article examines the connection, personal and intellectual, between David Hume and Edmund Burke. Scholars have often compared the two thinkers, mainly in an unsystematic and selective way. Burke’s early biographers regarded them as opposite figures on account of Hume’s religious and philosophical scepticism and Burke’s devout Christian faith. By contrast, modern scholars often stress their intellectual kinship. More specifically, they have repeatedly attempted to place Hume and Burke either close together or far apart on a liberal-conservative spectrum. This article (...) shows that an historical investigation into their personal and intellectual relationship is bound to challenge and complicate such endeavours. Besides an account of Hume’s and Burke’s acquaintance, the article discusses Burke’s engagement with Hume, and provides a comparison of key areas of their thought. It demonstrates that while Hume had something to offer Burke as a man of letters, in the 1750s and after 1790–1, Hume was less useful for Burke in the intermediate period when Burke was an active parliamentarian and Whig party member, especially since the mature Hume was so hostile to Burke’s brand of Whiggism. (shrink)

For more than 100 years, The Protestant Ethic and the Spirit of Capitalism has set the parameters for the debate over the origins of modern capitalism. Now more timely and thought-provoking than ever, this esteemed classic of twentieth-century social science examines the deep cultural "frame of mind" that influences work life to this day in northern America and Western Europe. Stephen Kalberg's internationally acclaimed translation captures the essence of Weber's style as well as the subtlety of his descriptions and causal (...) arguments. Now, for the first time in one volume, The Protestant Ethic and the Spirit of Capitalism with Other Writings on the Rise of the West integrates Weber's exploration of the spirit of capitalism's origins with his larger project: a multi-causal analysis of the West's distinctiveness and its sources. Weber's texts present wide-ranging discussions on the Western city, state, forms of rulership and law, and modes of economic innovation. Moreover, in many selections Weber offers in-depth and insightful comparisons to China and India. Readings on the "economic ethics" of Confucianism, Buddhism, Hinduism, Islam, Judaism, and Catholicism further illuminate the distinct qualities of the West's trajectory and its diverse causes. A separate section examines the long-range influence of the ascetic Protestant sects and churches on American society.To draw readers into the material, this engaging volume includes extended introductions by the editor, many new translations, a chronology of Weber's life, an expanded glossary and bibliography, and numerous clarifying endnotes. In addition, Kalberg addresses a variety of debates concerning the central elements of contemporary life. Ideal for courses in sociology, anthropology, political science, history, international relations, and economics, The Protestant Ethic and the Spirit of Capitalism with Other Writings on the Rise of the West is an essential resource for anyone seeking to understand the origins and endurance of the modern West. (shrink)

This paper will address the concept of labor through a study of Karl Marx and Michel Henry. While Henry claims to uncover, against the tradition of Marxism itself, the truth of Marx’s philosophical conception of the human being as a laborer within a social context, I will argue that both Marx and Marxism (i.e., Étienne Balibar) can help rectify certain shortcomings in Henry’s view of the matter. Toward this end, I will begin by laying out Henry’s account of Marx’s theory (...) of labor and demonstrate that it is central to Henry’s phenomenology of life. As part of this, I will show that a proper understanding of the concept of labor goes some way toward undermining the dominant view of Henry’s work as one that neglects the role of the human being’s engagement in the world in life’s transformations. For all that, as I will demonstrate, Henry’s work fails to do justice to the ways in which the living labor of human beings is determined by the world. By analyzing the work of Marx and Balibar, this paper will show that these figures provide insights into the inter-affective, even transindividual, character of labor and thereby help remedy these pitfalls and improve Henry’s account of the nature and function of living labor. (shrink)

Developing a reading of some of Beauvoir and Sartre's most influential writings in philosophy, Max Deutscher explores contemporary philosophy in the light of the phenomenological tradition within which Being and Nothingness and The Second Sex occurred as striking events operating on the border of the modern and the 'post-modern'. Deutscher traces the shifts of genre that produce their gendered philosophies, and responds in terms of contemporary experience to the mood and the arguments of their works. Drawing upon the writings of (...) two contemporary critics in particular - Michele Le Dœuff and Luce Irigaray - Deutscher reworks this part of philosophy's history in order to advance thinking in contemporary philosophy, generate renewed philosophical reflection on consciousness, freedom and one's relation to others, and to return a look still cast in our direction from an earlier time. (shrink)

In the past decade, the concept of recognition appears to have acquired an important theoretical position in the work and organization literature. While in principle recognition denotes a positive and social form of freedom, in current-day organizations recognition may be often negative or instrumental. In order to capture this ambivalence in organizational recognitive conditions, the recent work of the American philosopher Judith Butler appears particularly applicable. The purpose of this paper is to explore theoretically to what extent her views on (...) recognition shed new light on the variety of recognition patterns in current-day organizations. Towards that purpose, this paper first turns to the ‘master-slave’ episode in the work of Hegel and its influential interpretation by Kojève, which are at the heart of Butler’s reading and conception of recognition. As a second step, the ambivalent conception of recognition in the work of Butler is discussed and critically assessed, while in the final section this conception is extended to work and organizations. (shrink)

Computational techniques comparing co-occurrences of city names in texts allow the relative longitudes and latitudes of cities to be estimated algorithmically. However, these techniques have not been applied to estimate the provenance of artifacts with unknown origins. Here, we estimate the geographic origin of artifacts from the Indus Valley Civilization, applying methods commonly used in cognitive science to the Indus script. We show that these methods can accurately predict the relative locations of archeological sites on the basis of artifacts of (...) known provenance, and we further apply these techniques to determine the most probable excavation sites of four sealings of unknown provenance. These findings suggest that inscription statistics reflect historical interactions among locations in the Indus Valley region, and they illustrate how computational methods can help localize inscribed archeological artifacts of unknown origin. The success of this method offers opportunities for the cognitive sciences in general and for computational anthropology specifically. (shrink)

Recently much interest has been shown in the notion of intelligible species in the thought of Thomas Aquinas. Intelligible species supposedly explain humanknowing of the world and universals. However, in some cases, the historical context and the philosophical sources employed by Aquinas have been sorely neglected. As a result, new interpretations have been set forth which needlessly obscure an already controversial and perhaps even philosophically tenuous doctrine. Using a recent article by Houston Smit as an example of a novel and (...) anachronistic modern interpretation of Aquinas’s abstractionism, this paper shows that Aquinas follows the intentional transference of Averroes who proposes a genuine doctrine of abstraction of intelligibles from experienced sensible particulars. The paper also shows that Aquinas uses the doctrine of primary and secondary causality from the Liber de causis when he asserts that human abstractive powers function only insofar as they are a participation in Divine illumination. (shrink)

Although Sinai 357 is one of the longest and best-preserved early alphabetic inscriptions from Serabit el-Khadem, these characteristics have not made it any easier to interpret. Most scholars read it as a command from a mining foreman to one of his subordinates, but this reading creates logical and contextual problems. To avoid these problems, I read Sinai 357 as a votive inscription to the Hurrian deity Teššob that employs language similar to first-millennium Northwest Semitic dedicatory inscriptions. Such a reading reflects (...) cultural and linguistic contact between speakers of Egyptian, Hurrian, and a Northwest Semitic language at the site of Serabit el-Khadem. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper addresses the views of R.G. Collingwood and Theodor Adorno on the role of amusement and art in what each of them saw as the crisis of contemporary Western civilization. We will begin by showing how the aesthetic theories of Collingwood and Adorno develop out of their shared concerns about the harmful effects of amusement and bad art on the consciousness of human beings. We will argue that a productive dialogue between these two figures clarifies that the value of (...) art consists in its ability to remedy the corruption of the mental and emotional lives of human beings and in helping to fashion a different social and political order. As part of this, we will show how, despite appearances, Adorno’s aesthetic cognitivism and Collingwood’s expression theory of art agree with and complement one another in significant ways. In establishing this point, this work will leave us with an understanding of art that is more comprehensive and better equipped to address the crisis of contemporary Western society. (shrink)

Posthumously published by Gottfried Boehm, Iconic may well be considered as a concise summa of Max Imdahl’s theories and methods. Referring to Panofsky and to his idea of an art-historical understanding on three levels («pre-iconographic», «iconographic» and «iconological»), Imdahl highlights the limits of such interpretation, suggesting the necessity of overcoming it and outlining a fourth level which he calls «iconic». Basing on this approach, it becomes possible to look at images as self-referential systems, as autonomous domains endowed with a constitutive (...) and productive power irreducible to verbal explanation. (shrink)

This paper addresses the claim that the social orders of Western civilization operate on the basis of the law’s presumed sovereignty over life. I demonstrate how the respective works of Italian philosopher Giorgio Agamben and French phenomenologist Michel Henry are joined in their concern over this issue, and in their shared belief that life can be made sovereign over the law through a communal life based upon habit. At the same time, I argue that their respective conceptions of this communal (...) life are flawed, and that they would benefit from being brought into a productive dialogue with one another. More specifically, I show that Henry’s account of a Christian communal life based upon the habitual practice of love moves at least some way toward addressing Agamben’s account of a coming community that is decidedly abstract and lacking in a substantial ethic. However, I maintain that Henry’s own account of this community is founded upon a problematic conception of potentiality that would benefit from Agamben’s study of the matter. By bringing these two figures together and drawing out the lessons that can be learnt from each of them, this work provides a more concrete and substantial account of how a coming Christian community can play a role in making life sovereign over the force of the law. (shrink)

ABSTRACT: This essay applies an ethical analysis of the Jewish religious rite of hatafat dam brit to the ongoing debate on child genital cutting. Recent scholarship on the ethical and legal status of "de minimis" or "symbolic" involuntary genital cutting practices features disagreement over what, if anything, grounds their wrongfulness given that they are (relatively) physically superficial. Hatafat dam brit ("the drawing of covenantal blood") is even less physically intrusive than the most minor of the other practices commonly debated (e.g., (...) "ritual nicking" of the vulva) yet still, as I will show, elicits moral concern—including from within the practicing religious community. As a type of genital cutting ritual that does not, in fact, modify the body, hatafat dam brit challenges those on both sides of the debate to clarify the basis for their moral objection or approval. I argue that debates about involuntary genital cutting of minors should focus on the ethics of these practices considered as (sexually) embodied interpersonal interactions, rather than as body modifications. (shrink)

This user-friendly guide will help students of the 'Star' to be able to discuss at a basic level what, at least conceptually, Rosenzweig intended to say and how all that he says is interrelated.

Revelation and the God of Israel explores the concept of revelation as it emerges from the Hebrew Scriptures and is interpreted in Jewish philosophy and theology. The first part is a study in intellectual history that attempts to answer the question, what is the best possible understanding of revelation. The second part is a study in constructive theology and attempts to answer the question, is it reasonable to affirm belief in revelation. Here Norbert M. Samuelson focuses on the challenges given (...) from a variety of contemporary academic disciplines, including evolutionary psychology, political ethics, analytic philosophy of religion, and source critical studies of the Bible. This important book offers a unique approach to theological questions and fresh solutions to them and will appeal to those interested in the history of philosophy, religious thought, and Judaism. (shrink)

This translation makes available to the Anglophone world, for the first time, what is possibly Max Stirner’s final reply to his critics, entitled ‘Die Philosophischen Reactionäre’ (1847). The article was signed ‘G. Edward’, and its authorship has been disputed ever since John Henry Mackay ‘cautiously’ attributed it to Stirner and included it in his collection of Stirner’s lesser writings. If it is indeed Stirner’s final reply, then some of the main traits of Der Einzige und sein Eigentum are restated and (...) posited against those whom Stirner scornfully refers to as ‘the philosophers’. Since it was written almost three years after his magnum opus, it would offer a unique insight into Stirner’s own appraisal of the book in the wake of the ultimate demise of Young Hegelianism. Other than its obvious historical-philosophical significance, the text bears witness to Stirner’s own ‘spectrality’. The controversy over Stirner’s authorship is related to the inherently idiosyncratic nature of his thought. Stirner defies – and indeed mocks – all philosophical and theoretical conventions or categorizations. Yet, perhaps the controversy over Stirner’s authorship of ‘Die Philosophischen Reactionäre’ need not be settled after all: the mystery surrounding it only affirms the spectrality of the thinker who, in the words of ‘Edward’, one can ‘go crackers’ on. (shrink)

Indigenous cultures have an immanentist ontological basis, as opposed to the largely Western ontology of transcendence. We explore the implications for this assertion in the different ways that technological artifacts can be seen to articulate with human and non-human bodies in extended ecologies. Our method is one of an Indigenous critique of modernity, which aims iconoclastically to deflate the faith, hope and idealism often invested in technologies. Our (counter) examples emerge from the TV series Bush Mechanics, where practical skills are (...) articulated with blackfella magical powers. These illustrate how bush ecologies are vastly different from suburban car cultures, such that what really matters in people’s coarticulations with machines is now open to philosophical speculation via an Indigenous critique of Western modernity. (Indigenous) powers of immanence can be opposed to (Western) powers of transcendence, we argue, through disclosure of the operations of the ecologies that sustain them. (shrink)

An der Schnittstelle zwischen Philosophie, Literatur, Ethik und Ästhetik liegt in derphilosophischen Fach- und Literaturdidaktik ein nicht ausgeschöpftes Potential begraben –insbesondere im Umgang mit der literarischen Romantik. Diesem Potential spürt dievorliegende Arbeit nach, indem sie Schlegels „Lucinde“, Eichendorffs „Taugenichts“ undHoffmanns „Sandmann“ einer kritischen Relektüre unterzieht, um die in der philosophischenPostmoderne viel diskutierten Übergänge zwischen Ethik und Ästhetik sichtbar zu machenund ihre Bedeutung für die Fachdidaktik zu diskutieren.

Was ist die Zeit? Diese Frage erlebt nach Kant eine Blutephase in der Phanomenologie. Eine Verbindung, die hier lange ubersehen wurde, betrifft Levinas' Interesse und Kritik an Kants Moralphilosophie. Der Stein des Anstosses ist die Zeit und ob sie im Sinne Kants eine Anschauungsform ist, in der uns jene Pflicht erscheint, die dem Dasein einen Sinn verleiht. Fur Levinas ist die Zeit weniger die Form einer solchen Erkenntnis als die Kluft, die uns von der Bedeutung unserer Verantwortung trennt. Levinas' gespaltenes (...) Verhaltnis zu Kant in diesem Punkt nachzuzeichnen, ist Ziel dieses Buches. (shrink)