Politik als Beruf, S. 66
Politik als Beruf (1919)
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Max Weber Berühmte Zitate
Politik als Beruf, S. 4
Politik als Beruf (1919)
Zitate über Leidenschaft von Max Weber
„Denn nichts ist für den Menschen als Menschen etwas wert, was er nicht mit Leidenschaft tun kann.“
2 Vorträge: Wissenschaft als Beruf + Politik als Beruf
Wissenschaft als Beruf, S. 11
Wissenschaft als Beruf (1917–1919)
„[…] nichts ist für den Menschen als Menschen etwas wert, was er nicht mit Leidenschaft tun kann.“
Wissenschaft als Beruf, S. 10
Wissenschaft als Beruf (1917–1919)
Max Weber Zitate und Sprüche
„Denn der radikalste Zweifel ist der Vater der Erkenntnis.“
Der Sinn der »Wertfreiheit« der soziologischen und ökonomischen Wissenschaften. In: Gesammelte Aufsätze zur Wissenschaftslehre, Hrsg. von Johannes Winckelmann, Tübingen <sup>6</sup>1985, S. 540,
Andere Werke
Politik als Beruf, S. 56
Politik als Beruf (1919)
Politik als Beruf, S. 55
Politik als Beruf (1919)
Variante: Die Bergpredigt ist kein Fiaker, den man beliebig halten lassen kann, um nach Befinden ein — und auszusteigen.
Der Sozialismus, Vortrag zur allgemeinen Orientierung von k. u. k. Offizieren in Wien, Phöbus, Wien 1918, S. 17
Andere Werke
Zur Psychophysik der industriellen Arbeit, II. »Uebung«. In: Gesammelte Aufsätze zur Soziologie und Sozialpolitik, Hrsg. von Marianne Weber, Tübingen ²1988, S. 72,
Andere Werke
Politik als Beruf, S. 4
Politik als Beruf (1919)
„Wir haben lieber Leute als Beamte, auf die wir spucken, als eine Beamtenkaste, die auf uns spuckt.“
Weber zitiert die amerikanische vox populi in Bezug auf Europa, Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 44, zitiert auf weltwoche. ch
Variante: Wir haben lieber Leute als Beamte, auf die wir spucken, als eine Beamtenkaste, die auf uns spuckt.
Die »Objektivität« sozialwissenschaftlicher und sozialpolitischer Erkenntnis. In: Gesammelte Aufsätze zur Wissenschaftslehre, Hrsg. von Johannes Winckelmann, Tübingen <sup>6</sup>1985, S. 150,
Andere Werke
S. 1,
Wirtschaft und Gesellschaft (1922)
S. 122,
Wirtschaft und Gesellschaft (1922)
Politik als Beruf, S. 44
Politik als Beruf (1919)
Wissenschaft als Beruf, S. 10
Wissenschaft als Beruf (1917–1919)
Wissenschaft als Beruf, S. 11
Wissenschaft als Beruf (1917–1919)
Wissenschaft als Beruf, S. 16
Wissenschaft als Beruf (1917–1919)
Max Weber: Zitate auf Englisch
Quelle: From Max Weber: Essays in Sociology (1946), p. 152 (in 2009 edition)
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 2 : The "Spirit" of Capitalism
Quelle: Religion of India (1916), pp. 9-10
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.
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.
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!)
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.
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism
Quelle: From Max Weber: Essays in Sociology
Quelle: 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.
Prefatory Remarks to Collected Essays in the Sociology of Religion (1920)
Quelle: From Max Weber: Essays in Sociology (1946), p. 135 (in 2009 edition)
Quelle: Religion of India (1916), p. 18
Quelle: Sociology of Religion (1922), pp. 216-217
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 5 : Asceticism and the Spirit of Capitalism
Quelle: Religion of China (1915), p. 246
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 2 : The "Spirit" of Capitalism
Quelle: Religion of India (1916), p. 16
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
In other words, lower wages were believed to enhance worker productivity.
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 2 : The "Spirit" of Capitalism
Max Weber, General Economic History, trans. by Frank Knight, 1961. p 265
Max Weber, “Objectivity in Social Science and Social Policy” (1904)
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 5 : Asceticism and the Spirit of Capitalism
Max Weber (1949/2011), Methodology of Social Sciences, Edward E. Shils & Henry A. Finch (transl. & ed.). p. 55
“"Rationalism" is a historical concept that contains within itself a world of contradictions.”
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 2 : The "Spirit" of Capitalism
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 1 : Religious Affiliation and Social Stratification
Quelle: Religion of China (1915), p. 235
Max Weber
buch
The Protestant Ethic and the Spirit of Capitalism
Quelle: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 4 : The Religious Foundations of This-Wordly Asceticism
Quelle: From Max Weber: Essays in Sociology (1946), p. 42;
"Science as a Vocation" (1917)
"Science as a Vocation" (1917)
