Max Weber citáty

„Šťastný člověk je zřídkakdy spokojen s tím, že má štěstí. Kromě toho potřebuje vědět, že má právo na své štěstí. Chce být přesvědčen, že si to zaslouží, a především, že si to zasluhuje ve srovnání s ostatními… dobré štěstí chce tudíž být legitimním štěstím.“

—  Max Weber

Zdroj: Proč se vyplatí být privilegovaný? http://socialniteorie.cz/proc-se-vyplati-byt-privilegovany/#more-4660 socialniteorie, 12. února 2019

„Kdo ví něco o světě, ten vlastně nemůže seznávat nic jiného než tuto mnohost a to, že se jí nemůžeme vyhnout.“

—  Max Weber

„Politika je úsilné a pozvolné provrtávání tvrdých prken.“

—  Max Weber

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

„Učené ženy jsou v domácnosti stejně zlá pohroma jako ženy hysterické. Učená, citlivá, galantní dáma znající bonton, a dále pobožnůstkářka, to jsou čtyři hlavní rány, kterými Mojžíš zapomněl trestat Egypťany. Každá o sobě stačí udělat z nejrozumnějšího muže blázna, a z nejšťastnějšího pak nejnešťastnějšího tvora na světě.“

—  Max Weber

„Politický boss je politický kapitalistický podnikatel, který na svůj účet a na vlastní nebezpečí opatřuje volební hlasy.“

—  Max Weber

Zdroj: [Slavík, Ivo, Bossové čeští, Reflex, 2010, červen, 10, 23, 19]

„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.

„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!)

„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.

„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.

„specialists without spirit, sensualists without heart; this nullity imagines that it has attained a level of civilization never before achieved.“

—  Max Weber, kniha The Protestant Ethic and the Spirit of Capitalism

Zdroj: The Protestant Ethic and the Spirit of Capitalism

„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

p. 124; Essay "Politics as a vocation"
Zdroj: From Max Weber: Essays in Sociology
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.

„"Rationalism" is a historical concept that contains within itself a world of contradictions.“

—  Max Weber, kniha The Protestant Ethic and the Spirit of Capitalism

Zdroj: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 2 : The "Spirit" of Capitalism

„Both as ruling and ruled strata and both as a majority and minority, Protestants… have demonstrated a specific tendency toward economic rationalism. This tendency has not been observed in the same way in the present or the past among Catholics, regardless of whether they were the dominant or dominated stratum or constituted a majority or minority. Therefore the cause of the different behavior must be mainly sought in the enduring inner quality of these religions and not only in their respective historical-political external situations.“

—  Max Weber, kniha The Protestant Ethic and the Spirit of Capitalism

Zdroj: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 1 : Religious Affiliation and Social Stratification

„For sure, even with the best will, the modern person seems generally unable to imagine how large a significance those components of our consciousness rooted in religious beliefs have actually had upon culture, national character, and the organization of life. Nevertheless, it can not be, of course, the intention here to set a one-sided spiritualistic analysis of the causes of culture and history in place of an equally one-sided “materialistic” analysis. Both are equally possible. Historical truth, however, is served equally little if either of these analyses claims to be the conclusion of an investigation rather than its preparatory stage.“

—  Max Weber, kniha The Protestant Ethic and the Spirit of Capitalism

Zdroj: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 5 : Asceticism and the Spirit of Capitalism

„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)

„The ultimately possible attitudes toward life are irreconcilable, and hence their struggle can never be brought to a final conclusion.“

—  Max Weber

p. 152 (in 2009 edition)

„Legitimation by a recognized religion has always been decisive for an alliance between politically and socially dominant classes and the priesthood. Integration into the Hindu community provided such religious legitimation for the ruling stratum. It not only endowed the ruling stratum of the barbarians with recognized rank in the cultural world of Hinduism, but, through their transformation into castes, secured their superiority over the subject classes with an efficiency unsurpassed by any other religion.“

—  Max Weber

Zdroj: Religion of India (1916), p. 16

„Sociology is the science whose object is to interpret the meaning of social action and thereby give a causal explanation of the way in which the action proceeds and the effects which it produces. By "action" in this definition is meant the human behaviour when and to the extent that the agent or agents see it as subjectively meaningful […] the meaning to which we refer may be either (a) the meaning actually intended either by an individual agent on a particular historical occasion or by a number of agents on an approximate average in a given set of cases, or (b) the meaning attributed to the agent or agents, as types, in a pure type constructed in the abstract. In neither case is the "meaning" to be thought of as somehow objectively "correct" or "true" by some metaphysical criterion. This is the difference between the empirical sciences of action, such as sociology and history and any kind of a priori discipline, such as jurisprudence, logic, ethics, or aesthetics whose aim is to extract from their subject-matter "correct" or "valid" meaning.“

—  Max Weber

Max Weber, The Nature of Social Action, 1922

„After Nietzsche’s devastating criticism of those “last men” who “invented happiness,” there is probably no need for me to remind you of the naïve optimism with which we once celebrated science, or the technology for the mastery of life based on it, as the path to happiness. Who believes this, apart from a few overgrown children occupying university chairs or editorial offices?“

—  Max Weber

"Science as a Vocation" (1917)