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From Max Weber: Essays in Sociology

Routledge (2009)

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  1. Beyond a Socio-Centric Concept of Culture: Johann Arnason's Macro-Phenomenology and Critique of Sociological Solipsism.Suzi Adams - 2019 - Thesis Eleven 151 (1):96-116.
    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 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 (...)
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  • Uncovering today’s rationalistic attunement.Paul Schuetze & Imke von Maur - 2022 - Phenomenology and the Cognitive Sciences 21 (3):707-728.
    In this paper, we explore a rationalistic orientation in Western society. We suggest that this orientation is one of the predominant ways in which Western society tends to frame, understand and deal with a majority of problems and questions – namely in terms of mathematical analysis, calculation and quantification, relying on logic, numbers, and statistics. Our main goal in this paper is to uncover the affective structure of this rationalistic orientation. In doing so, we illustrate how this orientation structures the (...)
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  • Rethinking Science as a Vocation: One Hundred Years of Bureaucratization of Academic Science.John P. Walsh & You-Na Lee - 2022 - Science, Technology, and Human Values 47 (5):1057-1085.
    One hundred years ago, in his lecture Science as a Vocation, Max Weber prefigured a transition from science as a calling to science as bureaucratically organized work. He argued that a calling for science is critical for sustaining scientific work. Using Weber’s arguments for science as a vocation as a lens, in this paper, we discuss whether a calling for science may become difficult to maintain in increasingly bureaucratized scientific work—and also whether such a calling is necessary for the advance (...)
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  • Does an Inkling Belong in Science and Religion? Human Consciousness, Epistemology and the Imagination.Victoria Lorrimar - 2022 - Zygon 57 (1):244-266.
    Zygon®, Volume 57, Issue 1, Page 244-266, March 2022.
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  • Beyond Rational Persuasion: How Leaders Change Moral Norms.Charles Spinosa, Matthew Hancocks, Haridimos Tsoukas & Billy Glennon - forthcoming - Journal of Business Ethics:1-15.
    Scholars are increasingly examining how formal leaders of organizations change moral norms. The prominent accounts over-emphasize the role of rational persuasion. We focus, instead, on how formal leaders successfully break and thereby create moral norms. We draw on Dreyfus’s ontology of cultural paradigms and Williams’s moral luck to develop our framework for viewing leader-driven radical norm the change. We argue that formal leaders, embedded in their practices’ grounding, clarifying, and organizing norms, get captivated by anomalies and respond to them by (...)
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  • History, Materialism, Historical Materialism: A Response to Carolyn Lesjak and Stefano Ercolino.Franco Moretti - 2021 - Historical Materialism 29 (4):263-271.
    Written in response to Carolyn Lesjak and Stefano Ercolino, this article reconstructs the author’s changing relationship to historical materialism.
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  • Beyond Radical Enchantment: Mesmerizing Laborers in the Americas.Emily Ogden - 2016 - Critical Inquiry 42 (4):815-841.
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  • Does Pragmatism Have A Theory of Power?Joel Wolfe - 2012 - European Journal of Pragmatism and American Philosophy 4 (1):120-137.
    Asking if pragmatism, and John Dewey in particular, has a theory of power pos-es the question about the intellectual resources that pragmatism has to offer the social sci-ences. Pragmatism stands accused of being naïve about power and presenting the specter of an overly soft program for doing social science. Yet, Dewey‘s philosophical method provides a distinctive transactional theory of power and untapped resources for advancing social science. Dewey‘s melioristic philosophical vision develops a theory of praxis that is a tacit theory (...)
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