„Denn nichts ist für den Menschen als Menschen etwas wert, was er nicht mit Leidenschaft tun kann.“
— Max Weber
2 Vorträge: Wissenschaft als Beruf + Politik als Beruf
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Max Weber
Geburtstag: 21. April 1864
Todesdatum: 14. Juni 1920
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Max Weber war ein deutscher Soziologe und Nationalökonom. Er gilt als einer der Klassiker der Soziologie sowie der gesamten Kultur- und Sozialwissenschaften. Mit seinen Theorien und Begriffsprägungen hatte er großen Einfluss insbesondere auf die Wirtschafts-, die Herrschafts- und die Religionssoziologie. Mit seinem Namen verknüpft sind die „Protestantismus-Kapitalismus-These“, das Prinzip der „Werturteilsfreiheit“ sowie die Unterscheidung von „Gesinnungs-“ und „Verantwortungsethik“.
Zitate Max Weber
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„Dieses Dokument [Kommunistische Manifest] ist in seiner Art, so sehr wir es in entscheidenden Thesen ablehnen (wenigstens tue ich das) eine wissenschaftliche Leistung ersten Ranges. Das läßt sich nicht leugnen, das darf auch nicht geleugnet werden, weil es einem niemand glaubt und weil es mit gutem Gewissen nicht geleugnet werden kann.“
— Max Weber
Der Sozialismus. Rede zur allgemeinen Orientierung von österreichischen Offizieren in Wien 1918. In: Gesammelte Aufsätze zur Soziologie und Sozialpolitk. Hrsg. von Marianne Weber. Tübingen ²1988, S. 504 f. zeno. org
„Wir haben lieber Leute als Beamte, auf die wir spucken, als eine Beamtenkaste, die auf uns spuckt.“
— Max Weber
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
„Ein weiterer Grundbegriff ist derjenige der »Uebung«. Sie bedeutet: Steigerung der Leichtigkeit, Schnelligkeit, Sicherheit und Gleichmäßigkeit einer bestimmten Leistung durch deren oftmalige Wiederholung.“
— Max Weber
Zur Psychophysik der industriellen Arbeit, II. »Uebung«. In: Gesammelte Aufsätze zur Soziologie und Sozialpolitik. Hrsg. von Marianne Weber. Tübingen ²1988, S. 72. zeno. org
„Die Politik bedeutet ein starkes langsames Bohren von harten Brettern mit Leidenschaft und Augenmaß zugleich.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 66
„Wer Politik treibt, erstrebt Macht.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 5
„Staat ist diejenige menschliche Gesellschaft, welche innerhalb eines bestimmten Gebietes […] das Monopol legitimer physischer Gewaltsamkeit für sich (mit Erfolg) beansprucht.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 4
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„Die Bergpredigt […] ist kein Fiaker, den man beliebig halten lassen kann, um nach Befinden ein- und auszusteigen.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 55
„Da liegt der entscheidende Punkt. Wir müssen uns klarmachen, daß alles ethisch orientierte Handeln unter zwei voneinander grundverschiedenen, unaustragbar gegensätzlichen Maximen stehen kann: es kann »gesinnungsethisch« oder »veranwortungsethisch« orientiert sein.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 56
„Politik« würde für uns also heißen: Streben nach Machtanteil oder nach Beeinflussung der Machtverteilung, sei es zwischen Staaten, sei es innerhalb eines Staates zwischen den Menschengruppen, die er umschließt.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 4
„Wenn nur soziale Gebilde beständen, denen die Gewaltsamkeit als Mittel unbekannt wäre, dann würde der Begriff »Staat« fortgefallen sein, dann wäre eingetreten, was man in diesem besonderen Sinne des Wortes als »Anarchie« bezeichnen würde.“
— Max Weber
Politik als Beruf. München und Leipzig: Duncker & Humblot, 1919, S. 4
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„Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine.“
— Max Weber
Context: 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.
„For the true mystic the principle continues to hold: the creature must be silent so that God may speak.“
— Max Weber
Context: 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.
„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
Context: 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.
„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
Context: 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, 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
