Weber's View Research Articles

Max Weber, demagogy and charismatic representation

Political thought has long identified demagogic leadership as one of the key pathologies of democracy. Unusually among political thinkers, Max Weber not only accepts the inevitability of demagogy in democratic politics but also appropriates the figure of the demagogue for democratic thought, praising certain kinds of ‘responsible’ demagogic leadership. This paper examines the role of demagogues in democracy through the lens of Weber's political thought. It critically reconstructs Weber's view of demagogy in terms of the kind of representation charismatic leaders can offer. Demagogues articulate images of ‘the people’ that express a group's deep values and identities. However, Weber worried that demagogues often act irresponsibly, exacerbating dangerous divisions, given their ability to overcome legal and normative constraints. For Weber, democracy requires institutions that encourage an ‘ethic of responsibility’ in leaders while also holding them accountable. Weber's partial defence of demagogy provides useful perspectives on representation and on the institutional prerequisites for responsible leadership that neither deliberative nor minimalist models of democracy sufficiently appreciate.

Do We Need an Alternative to the Disenchantment Narrative? Assessing Joas' Criticism of Weber against the Enduring Merit of the Concept and Theory of Disenchantment

Abstract: One of the central claims of Hans Joas' The Power of the Sacred is that Weber's narrative of the disenchantment of the world is in dire need of replacement by a more viable alternative. In his view, the disenchantment narrative not only fails to function as a correct explanation for the genesis and identity of Western modernity, but has a misleading effect on theoretical developments concerning the future of religion as well. Accordingly, Joas aims to liberate academic research from the lasting and disruptive influence of Weber's views of disenchantment. Not only does he reject Weber's term 'disenchantment' as a useful and unambiguous concept , he also discards it as a correct conceptualization of a long and linear historical process . This article expresses appreciation for Joas' challenging endeavor and its deeper intentions, yet ultimately finds his interpretation of Weber untenable on both counts. It critically assesses Joas' position by examining key components of the book where his twofold argumentation is constructed and by developing an alternative interpretation. The upshot of the analysis is to argue that nuance and redefinition are far more fruitful than elimination, and that both the concept and the theory of disenchantment remain meaningful tools for academic research. In one word, while endorsing Joas' invitation for a more in-depth examination of the concept and history of disenchantment, the article defends the enduring theoretical merit of Weber's disenchantment narrative.

MAX WEBER'S THEORY OF LAW EDUCATION AND POLITICAL VIEWS OF RELIGION

In order to better evaluate Weber's most popular views on the economic ethics of religion, by comparison and due to the interaction of the opposites and sets of views expressed in them, in this work, the discipline of human rights will also be analysed, which will closely identify Weber's asceticism about the spirit of normative Protestantism and the ethics of capitalism and law school and education. The purpose of the research is to establish and identify the ideas expressed by Weber regarding the value scope of social classes, layers and typology of religion, by analysing them – conventionally, but specifically – through the doctrine of lex nature and education impact in school of sociology. Additionally, the purpose of the present work is to answer what is the general structure of Weber's philosophical thoughts and views on school of law, to find and identify in it the asceticism of the sociology of religion, interspersed with the theory of conflict and domination. But the relevance of the research is rooted in the fact that the methods of Weber's scientific approach are used to analyse the state's institutional and orderly system-theoretical dependence from the bureaucratized forms of public authority and this impact in knowledge.

RECONSTRUING URBAN MUSLIM ENTREPRENEUR PROGRAM ON VOLUNTARY ALMSGIVING: Deconstruction, Social Theology and Plurality

In social realm, the experience of religious communities has created diverse pious space in response to the elevating number of the urban poverty. Religious expression reduces the problem of poverty. The acts gave responses to modernity challenge, as pointed out in Weberian view, that characterized in selfish individualism and egocentrism. Sedekah as a concept of almsgiving sometimes correlated to the charity and philanthropy, but it also serves as complementary vision. This article seeks to employ the deconstruction of almsgiving program among the representative of Muslim urban entrepreneur. It aims at uncover the inspiration of voluntary almsgiving program in urban setting. Applying qualitative method, the article uses empirical secondary data found in both literature and netnography. Applying social theology approach that combined the hybrid theological and sociological ones, the argument exemplifies the alternative reading on sedekah program initiated by Jusuf Hamka, one of urban Muslim entrepreneurs. The article suggests the praxis of voluntary almsgiving program gave a way to inspiration that akin to active and equal traits amid diverse socio-religious practice and social classes. The deconstruction of sedekah program constitutes the pluralist view which is needed in a more democratic and diverse type of society in urban setting.

State science, political sociology of state by Ibn Khaldun and reversal of Webber opinion

State is one of first concepts of political sociology that has an independent entry in sources of 20th century. In modern era many political thinkers today have spoken about concept of state, and there has been astonishment chaos in definition of state but Weber's definition is a reference. He considered modern state to be one of specific concepts of European political thought, and despite his historical studies on Islam and administrative practice of Muslims in middle ages, his view on state and Islamic administration is inadequate. In his definition, state is aseto institutions, positions have exercised power over individuals and society, and this concept of state in Islamic civilization has advanced to beginning of Islam, and despite fact that his definition of state, which has exclusive right to exercise power only It is at disposal of state. This meaning was realized in case of Prophet's state because exclusive right to exercise power was placed in Prophet's monopoly, and feudal powers, clan, tribal groups, various institutions were subordinated to power of Prophet's state and his authority was been exercised over all social groups. For first time, word science of state has been used to understand state in Islamic civilization. It has special terms about state, and founders of Islamic philosophy, Farabi and Avicenna, explained Plato's and Aristotle's ideas about state with an Islamic color. In their combined view, relationship between civil society and state is considered.There is an obvious contradiction in Weber's view regarding understanding of modern state in modern western societies. While there are many evidences and documents about establishment of state by prophet. There are any special work in state from Al-Farabi to Ibn Khaldun, dozens of texts have been compiled to explain nature of state in Islamic civilization, developed and emergent two types of modern state, Somewhat almost approach to Ibn Khaldun division and opinion about state, Unstable and becoming and stable and still. He is turning point and end of progress of understanding of state in Islamic civilization and this concept of state in Islamic civilization has progressed to which is result of establishment of sociology of state by Ibn Khaldun six hundred years before first European positive and negative definitions of state. Ibn Khaldun's view on formation of state has a kind of convergence with Weber and Nozick's view on establishment of state.

Ipotezele capitalismului lui Max Weber dintr-o perspectivă a religiei

One of the most complex forms of government in society is undoubtedly capitalism. Several ideologues (sociologists, anthropologists, historians, theologians) have leaned on this ideology, some of them considering that it is the best performing social system, while others, on the contrary, have seen in capitalism an obvious failure, categorizing it as a purely pragmatic, profit-based system, without remorse amputating the social assistance area and greatly diminishing the empathy of the religious. In fact, these researchers see capitalism as a spartan way of leading the world, in which the poorly prepared for society have little chance of asserting themselves in relation to those who are prepared and trained to win and who make any opportunity a success. In the twentieth century, we are witnessing a radical change in capitalism, through the working hypothesis of Max Weber, who saw the Christian religion in a dynamic and reforming way. In fact, success was a form of God's predestination for the individual, the spirit of capitalism being compatible in the Weberian view with Calvin's ethics.

Weberian ideal type construction as concept replacement

AbstractThis paper contains a novel and coherent reading of Weberian ideal type construction, based on recent philosophical approaches to conceptual engineering. This reading makes transparent the dialectics of Weber's approach, resulting in a more nuanced interpretation of his methodological work. It will become apparent that Weber, when introducing his notion of an ideal type, did not merely summarize his views on methodology in the social sciences, but, rather, presented a two‐step argument in favor of these views. The reconstruction will directly bear on issues in the methodology of the social sciences. Weber not only presented a methodology that is, at some level of abstraction, strikingly similar to Carnapian explication (the canonical point of reference in the contemporary debate on conceptual engineering). He also diagnosed, in a systematic fashion, types of problems we face when dealing with ordinary and scientific concepts that play a key role in the description of social reality, and he foreshadowed what is today sometimes described as “debunking” projects. From a philosophy of science perspective, I propose Weber's view (on the reconstruction proposed here) as a serious candidate for an adequate theory of concept replacement in the social sciences.

ANALISIS KEPEMIMPINAN GURULATIH SEBAGAI PENGAMAL PERUBATAN TRADISIONAL DALAM SENI SILAT PUSAKA GAYONG MALAYSIA DI KELANTAN MENGIKUT TEORI MAX WEBER

A trainer plays a very important role in imparting silat martial arts knowledge to ensure the validity of the knowledge learned. In addition, trainers are also considered as a symbol of perfection and are accountable in self-defense institutions. Through this study, the researcher has conducted a more in-depth analysis of the leadership of trainers according to Max Weber's theoretical views in operating a martial arts organization, the existence of traditional healing processes in martial arts, identify the type of disease experienced by trainees and to see the effectiveness of treatment towards the patient. In this this study, the researcher utilised the participant-observant method and interviewing respondents consisting of martial arts trainers in Kelantan. As a result, the researcher found that a trainer not only plays a role in teaching martial arts but is also responsible in learning and practicing traditional treatment. This is important in elevating the status of a silat trainer as a respectable and trusted leader.

Modern oriental reading (reception) of Islam in the works of Max Weber

In this paper we analyse Max Weber's view on Islam as a religion of warriors who lived at the Arabian Peninsula in the 7th century, and also, we analyse this interpretation in the context of Edward Said’s (orientalistic) theoretical approach. The first part of the paper presents various aspects of the analysis of Islam by Max Weber, which must be taken into the context of comparative theology, that is, in the light of considering the characteristics of Islam against the background of other world religions. In the second part of the work, we will analyse the concept of Said’s orientalism. We will construct the framework of moderate orientalism, which, according to the author of this paper, is an important conceptual adjustment that can contribute to a better understanding and analysis of various oriental discourses, including Weber discourse. Taking into account that we are talking about the most influential classics sociologists, especially in the case of the sociology of religion, it is very important to critically analyse his understanding of Islam so that we can determine which of his conclusions are significant for the sociology of religion and the sociology of Islam today, and which of his hypotheses can we attribute to some kind of reductionism or orientalism.

Евристики Макса Вебера про університет та освіту і виклики ХХІ століття

The article is devoted to the study of Max Weber's view of the problems of education and the university in the light of its latest actualizations. The chosen subject is studied using both philosophical and sociological tools. Max Weber's concept is studied in the context of its historical conditions of formation and development, in comparison with classical and modern concepts, as well as in terms of its heuristic capabilities in describing, analyzing and explaining modern problems and challenges in the field of education in general and in the university world in particular. On the basis of the historical and cultural retrospective of Weber's Germany at the end of the 19th century, the prerequisites for the formation of the Weberian concept are studied and compared with the socio-cultural situation at the beginning of the 21st century. The authors of the article, critically approaching Weberian epistemologiсs, separately focus on the theoretical and methodological limitations and vulnerabilities of the application of the Weberian concept in the modern world, while pointing out the epistemological advantages and opportunities that it offers. Such subjects as the importance of the political in educational activities; perspectives of the university in the society of commodification; the importance of the worldview component in comparison with generally significant knowledge; place of scientific asceticism and its limitations are revealed. Weber's ethical concepts (“absolute ethics”, “ethics of persuasion”, “ethics of responsibility”) and their heuristic possibilities in the analysis of transformations of the university and education are analyzed in detail. The logical and epistemological gaps in Weber's concept are critically examined, its internal complexity is shown, built on the basis of the ontology of the plurality of social orders. A conclusion is made about the potential of Weber's concepts and ideas for analyzing the current state of the university, science and education.

The politics of welfare

Steven Klein’s excellent new book The Work of Politics is an innovative, insightful and original argument about the valuable role that welfare institutions may play in democratic movements for change. In place of a one-sided Weberian view of welfare institutions as bureaucratic instruments of social control, Klein recasts them in Arendtian terms as ‘worldly mediators’ or participatory mechanisms that act as channels for a radical politics of democratic world making. Although Klein is careful to modulate this utopian vision through a developed account of power and domination, I question the relevance of this largely historical model of world-building activism for the contemporary world of welfare. I point to the way that decades of neoliberal social policy have arguably eroded many of the social conditions and relations of solidarity that are vital prerequisites for collective activism around welfare.

Discretion, Talent Allocation, and Governance Performance: Evidence from China’s Imperial Bureaucracy

A long intellectual tradition starting with Max Weber views an ideal bureaucracy as a completely rule-based system. However, the net effect of discretionary appointment compared with a rule-based approach is theoretically ambiguous. Exploiting a unique setting in China’s imperial bureaucracy, where a personnel reform shifted the appointment method for prefecture governors from the lottery rule to a discretionary system, we show that discretionary appointment improved the quality of governors and led to an increase in public goods provision and a reduction in social unrest. The positive effects are more pronounced when the appointers had a larger stake in the organization.

Menelaah Fenomena Klitih di Yogyakarta Dalam Perspektif Tindakan Sosial dan Perubahan Sosial Max Weber

This paper explains that the phenomenon of klitih in Yogyakarta is an action that is contrary to existing norms in society. The perpetrators of klitih who incidentally are students, enter into the trap of delinquency that causes victims. Actions that they do actually damage their own personality and unsettle for motorists at night. Besides that, it causes deep sadness that educational institutions have not succeeded in establishing good character for students and adolescents in this country, especially for perpetrators. This research connects the phenomenon of klitih in Yogyakarta with Max Weber's views through his two theories, namely social action and social change. This research is qualitative in nature with its descriptive analysis and through accurate sources. The results of this research are: First, the action of the perpetrators who do a kind of a game and as a form of recognition by their peers: Second, parents, educational institutions and the community are not optimal in providing supervision to adolescents and students, so that many teenagers in this epoch are involved on various delinquents; Third, the target of the clitih action is motorists who pass certain areas at night. Overall the phenomena that occur are consistent with Max Weber's theory that humans have an action done with a sense of emotion, prioritizing their own interests, so they no longer pay attention to existing norms and think irrationally.

Can power be self‐legitimating? Political realism in Hobbes, Weber, and Williams

AbstractPolitical realists seek to provide an alternative to accounts of political legitimacy that are based on moral standards. In this endeavor, they face the challenge of how to interpret the maxim that power cannot be self‐legitimating. In this paper, we argue that work by Bernard Williams sheds light on the possible answers to this challenge. While Williams aligns himself with the realist tradition, his account of legitimacy contains an implicit critique of political realism. This is evident, we show, in his rejections of the views of Thomas Hobbes and Max Weber. Williams is not satisfied with Hobbes because he conflates legitimacy and political order, eliminating space for criticizing power. Weber's view, however, offers a non‐moralist standard of legitimacy that has critical purchase. This critical purchase emerges from the demands made on rulers to uphold the values that underlie their legitimation, combined with the ethic of responsibility. The resulting grounds for criticism are thus consistent with the maxim that power cannot be self‐legitimating—the very maxim that Williams puts at the heart of his realism. By showing that Williams's partial rejection of Hobbes and Weber cannot be sustained only on realist grounds, our analysis clarifies the limits of political realism.

Economic experiments versus physical science experiments: an ontology-based approach

This article applies an ontology-based approach to economic experiments, emphasizing their differences with respect to physical science experiments. To contextualize our discussion, a conciliatory Weberian view of the similarities and differences between natural and social sciences is provided. After that, some ontological features of the social sciences' domain are highlighted, together with their problematic effect on experimental economics. Specifically, we focus on human beings' representational capacities and intentionality, their cultural and conventionally mediated forms of social interaction, and the holistic openness, instability and uncertainty of the social world. Finally, we emphasize the severe under-determination of theory by evidence affecting social science, as well as the related problems of empirical ambiguity, confirmatory biases and propensity to pseudoscientific practices in experimental economics.

The ‘vocation’ redux: A post-Weberian perspective from the sociology of knowledge

This article engages the Weberian view on the scholarly vocation from a perspective informed by ‘strong reflexivity’. The reflexivist perspective is grounded in a sociological understanding of knowledge that calls for a coherent reformulation of the relation between the social nature and social function of science, and of the cognitive and axiological posture of scholarship understood as socio-political praxis. Drawing on the sociology of knowledge, the article argues that Weber’s perspective is untenable conceptually and practically. Strong reflexivity, here illustrated through Standpoint Feminism and Bourdieusian sociology, permits a coherent delineation of the problem of the scholarly vocation, in a way that reconciles the social origins, efficacy and responsibility of science, and hence allows for a more realist reformulation of the cognitive, social and moral dilemmas we face as scholars, educators, and citizens.

The Charismatic Corporation: Finance, Administration, and Shop Floor Management under Henry Ford

After assuming sole ownership of the Ford Motor Company in 1919, Henry Ford transformed his business into a mission-driven organization that prioritized improvements in production and engineering over investment returns. At the same time, the company programmatically rejected bureaucratic management in favor of informal procedures and ingrained collective protocols, both in administration and on the shop floor. This article references Max Weber's view of “charismatic” authority to explain the company’s organizational structure, its culture, its ambivalence toward Henry Ford’s worst tendencies and prejudices, and its resilience during the decline of his leadership in the 1930s and 1940s.

Max Weber's view on the religions of Southeast Asia

In a small section of his study of the sociology of religions related to Hinduism and Buddhism Max Weber dealt with the socio-religious development in Mainland Southeast Asia. He maintained that Theravāda Buddhism displaced Hinduism, but this is only partly true in the case of Cambodia (a country he never mentioned).

Values on Paper, in the Head, and in Action: On Max Weber and Value Freedom Today.

This article starts out with a summary of Weber's views on value freedom, by emphasizing: (1) that value freedom constitutes a special constellation of values; and (2) that value freedom makes it possible for the social scientist to theorize on the basis of new and more extensive knowledge than if she had simply stated her own values and focused the analysis around these. The latter point emerges most clearly in Weber's instructions for how a social scientist should proceed when carrying out an analysis of her own preferred social policy. After the section on Weber's views on value freedom, an attempt is made to update his views. This is done by arguing that the impact of values (and value freedom) differs, depending on where these can be found: on paper, in the head of the social scientist, or in her actions. "Actions," in the context of value freedom, refer to the research process and especially to the element of theorizing. Value freedom helps to guide the research into new and fruitful directions and to steer it clear of propaganda.

Confucianism Ethic and the Spirit of Capitalism

This article tries to explore the fundamental values of Confucianism ethics and its influence to the emergence of Capitalism. By using Weber's thesis on the relationship between Protestant ethics and the spirit of capitalism, this paper concludes that the three important values of Confucianism Ethics (ren: benevolence, humaneness, li: rightness, righteousness, and fittingness, and yi: rules of proper conduct, ritual, and rites) are proposing people on how to become good human beings. If the Confucian follows these ethics properly, he/she will get the successful life. Although it is not guaranteed but the Confucianism ethics are still relevant to be practiced in contemporary situation. Some research findings recently showed that Confucianism ethics have really influence people to fulfill the "calling" (Weber's term) and it has also power to increase the spirit of capitalism. The rise of Japan, China, and the four little dragons (including South Korea, Taiwan, Hong Kong, and Singapore) is related to the development of Confucianism, and it directly brings down Weber's view point, which taught that Confucianism did not have the spirit of capitalism.KeywordsConfucianism Ethics, Confucian, Capitalism