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Max Weber's Protestant Ethic is undoubtedly the most widely-read text in Western social theory of the last century. But is it really known? The proposition of this book is that it is not. Innumerable readers will "know" it for their own pedagogic and theoretical purposes, but properly historical grasp of the work's full range of meanings, of its place within the fertile culture of the German states before 1914, and within Max Weber's intellectual biography remains slight. The essays in this volume derive from the author's work in translating and commenting on the Protestant Ethic. They seek (first) to cast light on the range and extent of Weber's intellectual concerns when he was writing in 1904-05: not just English Puritanism, German theology, and capitalism, but also Herrschaft, Judaism, and the shape of Occidental history. This then serves to recapture the continuity and unity of Weber's intellectual development, so that once more we may see the Protestant Ethic at the centre of his oeuvre, the indispensable prelude to all his later work, rather than setting it apart in splendid but curiously lifeless isolation.
Max Weber is indubitably one of the very greatest figures in the history of the social sciences, the source of seminal concepts like 'the Protestant Ethic', 'charisma' and the idea of historical processes of 'rationalization'. But, like his great forebears Adam Smith and Karl Marx, Weber's work always resists easy categorisation. Prominent as a founding father of sociology, Weber has been a major influence in the study of ancient history, religion, economics, law and, more recently, cultural studies. This Cambridge Companion provides an authoritative introduction to the major facets of his thought, including several (like industrial psychology) which have hitherto been neglected. A distinguished international team of contributors examines some of the major controversies that have erupted over Weber's specialized work, and shows how the issues have developed since he wrote. The articles demonstrate Weber's impact on a variety of research areas.
DIVStarting with descriptions and analyses of the agrarian systems, the famed economist explores manorial system, guilds, and early capitalism, organization of industry and mining, development of commerce, the transporting of goods, and more. /div
Western rationalism-nature, of course, and genesis-was Max Weber's dominant historical interest. It was the grand theme of his two world historical studies, Economy and Society and The Economic Ethics of the World Religions. His studies of the relationships among economy, polity, law, and religion are lasting scholarly achievements. In this book Wolfgang Schluchter presents the most systematic analysis and elaboration ever attempted of Weber's sociology as a developmental history of the West.
This unique volume gathers Weber's writings on a broad array of themes, from the nature of work, to the political culture of democracy, to the uniqueness of the West, to the character of the family and race relations, to the role of science and the fate of ethical action in the modern world. Gathers Weber’s writings in a comprehensive collection, organized by topic. Rejuvenates a central, pivotal theme of Weberian thought: "How do we live?" and "How can we live in the industrial society?” Connects Weber’s writings to contemporary issues through modern essays and editorial introductions.
This wide-ranging and assured book, written by one of the leading Weber scholars in the English-speaking world, shows us the many sides of Max Weber. The book provides an authoritative guide to the current burning issues in social theory, religion, rationalization, the body, modernization and capitalism. It will be essential reading for anyone interested in Weber's claim that the aim of sociology must be to explain what is distinctive about the times in which we live.
How religious barriers stalled capitalism in the Middle East In the year 1000, the economy of the Middle East was at least as advanced as that of Europe. But by 1800, the region had fallen dramatically behind—in living standards, technology, and economic institutions. In short, the Middle East had failed to modernize economically as the West surged ahead. What caused this long divergence? And why does the Middle East remain drastically underdeveloped compared to the West? In The Long Divergence, one of the world's leading experts on Islamic economic institutions and the economy of the Middle East provides a new answer to these long-debated questions. Timur Kuran argues that what slowed the economic development of the Middle East was not colonialism or geography, still less Muslim attitudes or some incompatibility between Islam and capitalism. Rather, starting around the tenth century, Islamic legal institutions, which had benefitted the Middle Eastern economy in the early centuries of Islam, began to act as a drag on development by slowing or blocking the emergence of central features of modern economic life—including private capital accumulation, corporations, large-scale production, and impersonal exchange. By the nineteenth century, modern economic institutions began to be transplanted to the Middle East, but its economy has not caught up. And there is no quick fix today. Low trust, rampant corruption, and weak civil societies—all characteristic of the region's economies today and all legacies of its economic history—will take generations to overcome. The Long Divergence opens up a frank and honest debate on a crucial issue that even some of the most ardent secularists in the Muslim world have hesitated to discuss.
Max Weber, widely recognized as the greatest of the founders of classical sociology, is often associated with the development of capitalism in Western Europe and the analysis of modernity. But he also had a profound scholarly interest in ancient societies and the Near East, and turned the youthful discipline of sociology to the study of these archaic cultures. The Agrarian Sociology of Ancient Civilizations – Weber’s neglected masterpiece, first published in German in 1897 and reissued in 1909 – is a fascinating examination of the civilizations of Mesopotamia, Egypt, Hebrew society in Israel, the city-states of classical Greece, the Hellenistic world and, finally, Republican and Imperial Rome. The book is infused with the excitement attendant when new intellectual tools are brought to bear on familiar subjects. Throughout the work, Weber blends a description of socio-economic structures with an investigation into mechanisms and causes in the rise and decline of social systems. The volume ends with a magisterial explanatory essay on the underlying reasons for the fall of the Roman Empire.
Käsler offers a comprehensive account of Weber's views, giving attention both to the context in which Weber produced his most significant contributions to social science, and to the changes involved in his work over the course of his career. This volume also serves as an introduction to the controversies that Weber's writings have stimulated, from the time of their first appearance to the present day.
In this book, George Gilder claims that the reason there is such hatred and crticism of the current state of Israel is because these critics are envious of Israel’s sudden rise as a world power. This, he claims, is an inherent quality of Judaism, which, “perhaps more than any other religion, favors capitalist activity and provides a rigorous moral framework for it.” Those who currently hate Israel’s economy, such as surrounding countries in the Middle East and Western European nations that are facing socialist decline, have failed the “Israel Test” because they seek to tear down this country’s success, and America’s ability and desire to defend Israel will define our future survival as a nation: “If Israel is destroyed,” he says, “capitalist Europe will likely die as well, and America, as the epitome of productive and creative capitalism spurred by Jews, will be in jeopardy.”