Max Weber citáty

Max Weber foto
6   16

Max Weber

Datum narození: 21. duben 1864
Datum úmrtí: 14. červen 1920

Max Weber byl německý sociolog a ekonom. Bývá řazen mezi tzv. otce zakladatele sociologie.

Fotka: Unknown author / Public domain

„Politika je úsilné a pozvolné provrtávání tvrdých prken.“

—  Max Weber

Zdroj: [1999, Velké postavy západního myšlení, 545, 80-7260-002-8]

„Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine.“

—  Max Weber

Max Weber, , 1916.
Kontext: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.

„The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).“

—  Max Weber

Max Weber, , 1916.
Kontext: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.

„In this regard too I consider myself a cripple, a stunted man whose fate it is to admit honestly that he must put up with this state of affairs (so as not to fall for some romantic swindle)… For you a theologian of liberal persuasion (whether Catholic or Protestant) is necessarily most abhorrent as the typical representative of a halfway position;“

—  Max Weber

Max Weber, letter to Ferdinand Tönnies, Feb. 19, 1909; As cited in: . Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920. Oxford University Press, 24 mrt. 1988. p. 498
Kontext: When I studied modern Catholic literature in Rome a few years ago, I became convinced how hopeless is to think that there are any scientific results this church cannot digest... I could not honestly participate in such anti-clericalism. It is true that I am absolutely unmusical in matters religious and that I have neither the need nor the ability to erect any religious edifices within me — that is simply impossible for me, and I reject it. But after examining myself carefully I must say that I am neither anti-religious nor irreligious. In this regard too I consider myself a cripple, a stunted man whose fate it is to admit honestly that he must put up with this state of affairs (so as not to fall for some romantic swindle)... For you a theologian of liberal persuasion (whether Catholic or Protestant) is necessarily most abhorrent as the typical representative of a halfway position; for me he is in human terms infinitely more valuable and interesting... than the intellectual (and basically cheap) pharisaism of naturalism, which is intolerably fashionable and in which there is much less life than in the religious position (again, depending on the case, of course!)

Help us translate English quotes

Discover interesting quotes and translate them.

Start translating

„For the true mystic the principle continues to hold: the creature must be silent so that God may speak.“

—  Max Weber

Max Weber, , 1916.
Kontext: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.

„it istrue that good can follow only from good and evil only from evil, but that often the opposite is true. Anyone who fails to see this is, indeed, a political infant.“

—  Max Weber

Zdroj: From Max Weber: Essays in Sociology
Zdroj: From Max Weber: Essays in Sociology (1946), p. 124; Essay "Politics as a vocation"
Kontext: The problem — the experience of the irrationality of the world — has been the driving force of all religious evolution. The Indian doctrine of karma, Persian dualism, the doctrine of original sin, predestination and the deus absconditus, all these have grown out of this experience. Also the early Christians knew full well the world is governed by demons and that he who lets himself in for politics, that is, for power and force as means, contracts with diabolical powers and for his action it is not true that good can follow only from good and evil only from evil, but that often the opposite is true. Anyone who fails to see this is, indeed, a political infant.

„This naive manner of conceptualizing capitalism by reference to a “pursuit of gain” must be relegated to the kindergarten of cultural history methodology and abandoned once and for all. A fully unconstrained compulsion to acquire goods cannot be understood as synonymous with capitalism, and even less as its “spirit.” On the contrary, capitalism can be identical with the taming of this irrational motivation, or at least with its rational tempering. Nonetheless, capitalism is distinguished by the striving for profit, indeed, profit is pursued in a rational, continuous manner in companies and firms, and then pursued again and again, as is profitability. There are no choices. If the entire economy is organized according to the rules of the open market, any company that fails to orient its activities toward the chance of attaining profit is condemned to bankruptcy.
Let us begin by defining terms in a manner more precise than often occurs. For us, a "capitalist" economic act involves first of all an expectation of profit based on the utilization of opportunities for exchange; that is of (formally) peaceful opportunities for acquisition. Formal and actual acquisition through violence follows its own special laws and hence should best be placed, as much as one may recommend doing so, in a different category. Wherever capitalist acquisition is rationally pursued, action is oriented to calculation in terms of capital. What does this mean?“

—  Max Weber

Prefatory Remarks to Collected Essays in the Sociology of Religion (1920)

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

Podobní autoři

Erich Fromm foto
Erich Fromm103
německý filozof, psycholog a psychoanalytik
Theodor W. Adorno foto
Theodor W. Adorno11
německý sociolog, filozof a muzikolog známý pro jeho kritic…
Zygmunt Bauman foto
Zygmunt Bauman6
polský filozof a sociolog
Ludwig von Mises foto
Ludwig von Mises4
Rakouský ekonom
Martin Heidegger foto
Martin Heidegger9
německý filozof
Friedrich August von Hayek foto
Friedrich August von Hayek4
rakouský ekonom, nositel Nobelovy ceny, politolog a sociolog
Amartya Sen foto
Amartya Sen1
indický ekonom
Ernst Jünger foto
Ernst Jünger3
německý spisovatel, publicista
Michel Foucault foto
Michel Foucault8
francouzský filozof
Walter Benjamin foto
Walter Benjamin20
německý literární kritik, filozof a sociální kritik
Dnešní výročí
Oscar Wilde foto
Oscar Wilde486
dramatik, prozaik a básník 1854 - 1900
Marie Antoaneta foto
Marie Antoaneta8
francouzská královna 1755 - 1793
Hans Selye foto
Hans Selye7
rakouský lékař a vědec 1907 - 1982
Eugene Gladstone O`Neill foto
Eugene Gladstone O`Neill5
americký dramatik a nositel Nobelovy ceny za literaturu 1888 - 1953
Dalších 57 dnešních výročí
Podobní autoři
Erich Fromm foto
Erich Fromm103
německý filozof, psycholog a psychoanalytik
Theodor W. Adorno foto
Theodor W. Adorno11
německý sociolog, filozof a muzikolog známý pro jeho kritic…
Zygmunt Bauman foto
Zygmunt Bauman6
polský filozof a sociolog
Ludwig von Mises foto
Ludwig von Mises4
Rakouský ekonom
Martin Heidegger foto
Martin Heidegger9
německý filozof