Max Weber and the Sociology of Music

The sociology of music has been an area largely left to European sociologists. In an effort to generate greater domestic interest in the field, an examination of Max Weber's methodology and an update to his study of music is proposed. Fewer occupations or cultural projects are more social than making music, and the domestic sociological community's absence from the debate is deplorable given the dominant position our country possesses regarding musical production. Weber's Sociology of Music, which combines urban theory, class/labor theory, rationalization theory, and even climatic changes, is an excellent place to begin a thorough discussion of the social components of music. Our present understanding of cultural theories, urban theories, and Habermas's Communicative Action Theory can be employed to improve on Weber's theory; toward a new approach for the study of the sociology of music.     

The re-enchantment of social institutions: Max Weber and public relations

The German sociologist Max Weber is rarely referred to in public relations theory and research. In this article it is argued that his concepts of legitimacy and legitimation are relevant for understanding and analyzing public relations activities. Legitimacy, i.e. having sufficient external support to continue to exist, is seen as the ultimate purpose of public relations, and legitimation is seen as the efforts which are aimed at acquiring organizational legitimacy. The article discusses both theoretical and practical implications of these ideas for the field of public relations.     

Max Weber’s antinomies of the Fall: Paradisiacal ethics and the populist Zeitgeist

This article points out that the way the biblical myth of the Fall has been interpreted in the Judeo-Christian tradition is a crucial heuristic in the works of Max Weber, an assessment that hitherto largely remained unnoticed. Nevertheless, Weber's understanding of everyday action is closely related to the various religious interpretations of what deprivations were suffered by humanity as a consequence of Adam's original sin and the paradisiacal yearning for salvation it engenders. Moreover, Weber's interpretation of the Fall is characteristic for his tragic sociology in the sense that it guarantees the freedom to subjectively create self-conscious meaning that is, however, no longer embedded in a context of common knowledge. His solution to this epistemological problem involves a Nietzschean heroic existentialism whereby individuals give personality to one's character by freely choosing their own values. Yet, he also realizes that many will not be able to choose by themselves and, therefore, will be attracted by charismatic leaders that can invoke a paradisiacal community of choice. Weber's modern antinomical interpretation of the Fall is still relevant today because it provides insight in the epistemological underpinnings of the contemporary populist Zeitgeist.     

The Protestant Reading Ethic and Variation in Its Effects

Max Weber's thesis that a “Protestant ethic” in a subset of Protestant sects created a “spirit of capitalism” is often interpreted as an explanation for the increase in economic growth in the Protestant parts of the West before and during the industrial revolution. One alternative pathway through which Protestantism might have contributed to high economic performance is that it was Protestantism's promotion of literacy that led to higher economic growth and not behavioral changes due to a Protestant ethic as suggested by Weber. To evaluate the “Protestant reading ethic” thesis, this study examines historical events for the period from 1500 up to the 1800s in nine countries. The study also explores available cross‐national quantitative data on economic development and literacy for the same period. The qualitative and quantitative evidence supports the overall thesis that Protestantism promoted literacy and rises in literacy likely contributed to the economic development. The evidence also suggests that the impact of Protestantism on literacy varied depending on what actions were taken by Protestant states and Protestant national churches to promote literacy.     

Weber Was Right: Death,Taxes, Working Capital,and the Excessive Propensity for Accumulation

It turns out that Max Weber was on to something when he suggested that it was not natural or automatic that wealthy individuals invest their capital rather than keep it or spend it on themselves. Patterns of economic growth and capital investment in the United States over the last century indicate that in general some inducement or pressure is necessary to convince those who control money to risk it rather than hoard it.     

Edmund Husserl's Impact on Max Weber*

In correcting Rickert, Weber was influenced by Dilthey when he accepted the central place of interpretive understanding in the Geisteswissenschaften. But it was partly the influence of Husserl that led Weber to correct Dilthey's psychological reductionism in two respects, both of which are important in Weber's concept of ideal types: (1) categorial understanding, such as we have not only in mathematical analysis but also in the analysis of rational action, does not depend on psychological peculiarities, and (2) perceptual understanding, such as the investigator may have of irrational and nonrational action, is not given by immediate intuition alone but is partly constructed, and the validity of the construction must be tested by causal analysis. The author argues, further, that there is a phenomenological aspect to Weber's well-known types of authority, for example.     

理性化及其传统:对韦伯的中国观察

在韦伯笔下,理性化,作为现代西方独有的普遍历史现象,系统地借助了一种反传统的力量来造就现代生活的生活之道和社会秩序。理性化与传统的这一关系,构成了西方与东方(特别是中国)的关键差别。西方理性化这样一种反传统的传统,根源于伦理先知对自然人伦关系的怀疑和拒弃,以及相应对陌生人构成的博爱共同体的向往。而现代中国人生活的可能性,在很大程度上,取决于能否在对抗历史命运的自由努力中重建具有内在精神气质的伦理秩序。     

Veblen and Weber, on the Spirit of Capitalism

Abstract Sociology has benefited from inquiries into the theoretical potential in the writings associated with individual 'authors', as well as from the examination of research 'topics' through the works of two or more writers. Of these complementary approaches, the latter provides the basis for this essay. The focus here is on the 'spirit' of modern capitalism from the standpoint of the formulations by Veblen and Weber. These writers provide alternative hypotheses on the decisive variable instrumental to the spirit of capitalism, namely, technology and religion respectively. In most other respects there is remarkable similarity in the two writings. The present analysis has enabled the comprehension of the spirit of capitalism in terms of four sequential phases. These are: early capitalism (capitalism as spirit); early-modern capitalism (capitalism as spirit and economic organization); late-modern capitalism (spiritless capitalism); and post-modernity (society in need of a spirit).     

Kafka on gender,organization and technology: The role of ‘bureaucratic eros’ in administering change

In this article, it is argued that Kafka's novels are satirical portraits of the workings of ‘bureaucratic eros’ in gendered organizations. In Kafka's tragi‐comical fiction, a sexually perverse and uncreative ‘bureaucratic eros’ — the opposite of the ‘poetic eros’ — administers highly sexualized gender relationships in hierarchical organizations: law, bureaucratic regulation, administration and execution are expressions of the male officials' sexual desires. Given the lustful manifestations of ‘bureaucratic eros’, Kafka reveals that organizational and technological change is not some process of rationalization (as Max Weber suggests), but, instead, must be poetically understood as metamorphosis. In Kafka's comical portraits of metamorphoses, the remnants of old myths, old desires, tribe‐like organizational forms and primitive uses of technology continue to operate in distorting, disorienting, sexually perverse ways. Thereby, ‘bureaucratic eros’ brings about an incomprehensible world of lawlessness and anxiety — a deplorable condition that, Kafka suggests, can only be overcome by fleeing administrative dictates, into the aesthetic sphere.     

The changing meanings of religion. Sociological theories of religion in the perspective of the last 100 years

The main aim of the article is discussion of the conceptual framework for defining religion from a sociological perspective. One of the possible orderings of its development is showing historical periods and conceptual streams. As far as history is concerned the author distinguishes three periods: classical, post-classical and contemporary, showing dominant themes and ways of approaching religion in each of them. An alternative way of ordering is proposed in the second part of the article based on the source of religious change identified as the crucial point by sociologists working on theories of religion. There are three perspectives in identifying religious change: giving priority to individuals, to social systems and to religion itself. Every perspective has some outcomes for understanding the place of religion in social and individual life. The last part of the article is devoted to presenting the impact of religious conceptions on interpretational disputes between sociologists of religion.     

Freedom of movement among blue collar workers

Freedom of Movement (FM) is seen in this study as the discrepancy between aspiration and personal achievement. Five hundred and sixtythree blue collar workers responded to a mail questionnaire specifically designed to assess FM. Sex, race, and income related monotonically to FM, with Blacks, women, and low income workers showing low FM. Age also related significantly to FM, but in a curvilinear fashion, with mid-age workers having the lowest FM. Implications of low FM (and anomie) are discussed in relation to homelessness, apathy, and other forms of social distress.     

Religious involvement in public sphere in a secular state: institutions,interests and attitudes

The article focuses on the relations between religious institutions and state in a secular environment. The example for the secular environment has been taken from Estonia that is considered a highly secularized society, and Estonia is by its constitution is a secular state. The article, however, argues that even in a secularized society and in secular state religiously motivated lobby may influence political decision-making processes if the aims of the religious lobby manage to hide its overly religious agenda and present it in the context of ethno-cultural heritage. The example of this approach is taken from the activities of an indigenous neopagan religious association that has been lobbying for the protection of sacred landscapes or natural sacred sites in Estonia which sounds with the general societal approach on nature protection. At the same time new issues concerning the protection of holiness in natural environment have emerged.     

A global sense of religious place: the production of religious and spiritual sites through local–global entanglements and global mobilities

Places of worship in the Christian tradition are often considered to retain fixed and static identities. However, circuits of globalization and global mobilities are increasingly present within such sites and drawn upon to construct new forms of place and geographies filtered through the individual church’s channels of mobilities. Following on from the new mobilities paradigm and relational approaches to ‘place’, this paper explores how the global and the local become implicated in places of worship. Using participant-observation and diary-interview methods based in Baptist churches in Bristol, UK, and framing the findings through Urry’s framework (Mobilities, Cambridge: Polity, 2007), the research examines the multiple interdependent mobilities of imaginary travel, communication, virtual travel, and corporeal travel. Whilst global mobilities were present within the sites, locality and local mobilities also featured prominently. The combination of interdependent mobilities, produced unique place identities in each of church that engaged with the global yet retained local circuits and community identity.     

The writer as the people's therapist: Der Nister's last decade, 1939–49

ABSTRACT

World War II and the Holocaust caused profound changes in the style and themes of Der Nister's writing. He reevaluated his symbolist legacy and emerged as one of the most powerful and tragic voices in Soviet Yiddish literature. His transformation from a respected but marginal literary figure into a self-styled national leader became complete with his adventurous journey to the Jewish Autonomous Region of Birobidzhan in the Soviet Far East, which he envisioned as a site of new Jewish revival. His illusions were crushed by his arrest in 1949.     

A plea to end Platonist theology posing as the Science of Religion: religion as a cultural system reasserted

Despite several complaints that what passes for Religious Studies represents liberal theology in disguise, the reworked Platonist religion of the twentieth century, which drives that theology, remains to be adequately exposed. This needs to be done if the Science of Religion is to recognize its own origins, and so at last move on to the non-theological cultural studies science that has been in preparation. The first half of this article elicits the Platonist faith enjoyed by Max Müller and illustrates the consistent application of religious anthropology to the present day through key figures such as Mircea Eliade, Peter Berger and Robert Bellah. The conclusion of this review confirms that the Science of Religion has been a confession of faith in disguise: it is Platonist theology posing as the Science of Religion. The second half of the article proposes a clear distinction between the two methodologically incommensurate perspectives of Platonist Science of Religion, and (Humanist) Culture Science of Religion. To draw together elements of a distinguishing methodology in a future Culture Science of Religion, Clifford Geertz’s definition of religion as a cultural system is taken up and incorporated into a reciprocal relationship with culture. This is stated as: cosmos confirms culture.     

Religiosity as a Moderator of Family Conflict and Depressive Symptoms among African American and White Young Grandmothers

ABSTRACT

This study examined the association between religiosity, conflict in the mother-daughter relationship, and depressive symptoms among 83 African American and white grandmothers. Interviews were conducted during the early stages of adaptation to grandparenthood due to the birth of a baby to a teenage daughter. The results of this study suggest that religiosity is associated with less depressive symptoms. In addition, religiosity moderates the relationship between conflict and depressive symptoms for African American grandmothers. Specifically, highly religious African American grandmothers experiencing low conflict with their daughters reported lower depressive symptoms than those who were less religious. These findings were not evident for white grandmothers. The implications of these findings for grandmothers in families with teenage mothers are discussed within the context of race, religiosity, family relationships, and psychological well-being.     

Normlessness,Anomie, and the Emotions

In Suicide, Durkheim described two qualitatively different experiences of normative anomie, each with a distinct affective basis: an intentional, if not ruthless, disdain for society's normative order; and an unintentional disregard for, or confusion about, norms or rules of conduct. We generalize Durkheim's classification of the socioaffective aspects of anomic suicide, and present two theoretical models of normlessness‐anomie and the emotions. These models posit that intentional anomie involves the primary emotions anger, disgust, and joy‐happiness; these emotions can combine to form the secondary emotions contempt, pride, and derisiveness. Unintentional, passive anomie rather involves the emotions surprise, fear, and sadness; these can combine to form the secondary emotions disappointment, shame, and alarm. We additionally hypothesize that each kind of anomie has distinct potential behavioral consequences: intentional anomie can result in immorality, shamelessness, acquisitiveness, and premeditated homicidality; unintentional anomie, in depression, confusion, uncertainty, unpremeditated homicidality, and suicidality.