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One Hundred Years of Anthropology of Religion

Ramon Sarró, Simon Coleman, and Ruy Llera Blanes

One could say that in 2012 the scientific study of religion, particularly in its anthropological form, has become one hundred years old. In 1912, Durkheim published The Elementary Forms of Religious Life, perhaps the most influential book in the social study of religion, and certainly in the anthropology of religion, of the entire twentieth century. But this was not the only seminal work published around a century ago. A little earlier than that, in 1909, Arnold van Gennep’s Les rites de passage inaugurated an interest in liminality and ritual that has accompanied our discipline ever since. That same year, Marcel Mauss wrote La prière, an unfinished thesis that started an equally unfinished interest in prayer, one of the central devotional practices in many religions across the globe. In 1910, Lévy-Bruhl published his first explicitly anthropological book, How Natives Think, a problematic ancestor of a debate about rationality and modes of thought that has accompanied anthropology and philosophy ever since. In 1913, Freud tackled the then fashionable topic of totemism in his Totem and Taboo. Around those early years of the century, too, Max Weber was starting to write about charisma, secularization, and rationalization, topics of enduring interest.

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Constructing and practising student engagement in changing institutional cultures

Lisa Garforth and Anselma Gallinat

change to meet established university cultures. 4 In fact, as Trowler explains, the concept derives originally from Johann Wolfgang von Goethe. Its sociological use is rooted in Hans Gerth and C. Wright Mills’s (1946) description of Max Weber’s analysis

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Robert Leroux

one of the main founders of this principle. This unorthodox reading drew considerable criticism. How can we explain it? One can suppose that it was by his reading of Max Weber, which it seemed he did not know of much before the 1980s. It seems clear

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Research Methodology in Kurdish Studies

Interactions between Fieldwork, Epistemology and Theory

Mehmet Orhan

Oberschall , A.R. ( 1965 ), ‘ Max Weber and Empirical Social Research ’, American Sociological Review 30 , no. 2 : 185 – 199 . Malinowski , B. ( 1932 ), Arganouts of the Western Pacific ( London : Routledge ). Nikitine , B. ( 1956 ), Les Kurdes

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Tax Beyond the Social Contract

Nicolette Makovicky and Robin Smith

-state. Karl Marx, Max Weber, and Émile Durkheim all investigated how taxation could foster or impede capitalist development, the reproduction of class inequality, and the mode of production and division of labor ( Martin and Prasad 2014: 332 ). Yet it fell to

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Sociology in the Garden

Beyond the Liberal Grammar of Contemporary Sociology

Nissim Mizrachi

analysis does not comply with the description of a just sociology that struggles against a dangerous world. Rather, the article points to a dangerous sociology that is moving away from the world it studies. As Max Weber ([1919] 1946: 148 ) reminds us when

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Legacies, Trajectories, and Comparison in the Anthropology of Buddhism

Nicolas Sihlé and Patrice Ladwig

cultural and social specificity and the micro-outlook on the diversity of local life-worlds also provoked some justifiable mistrust of grand-scale comparisons. Max Weber’s (1921) comparative survey of the economic ethic of the major world religions and

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“Avoiding the mistakes of the past”

Tower block failure discourse and economies of risk management in London's Olympic Park

Saffron Woodcraft

to the festival of Britain . London : Mansell . Gay , Paul du . 2008 . “ Max Weber and the moral economy of office .” Journal of Cultural Economy 1 ( 2 ): 129 – 144 . Gilbert , Pamela K. 2007 . The citizen's body: Desire, health, and the

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What Is Analysis?

Between Theory, Ethnography, and Method

Martin Holbraad, Sarah Green, Alberto Corsín Jiménez, Veena Das, Nurit Bird-David, Eduardo Kohn, Ghassan Hage, Laura Bear, Hannah Knox, and Bruce Kapferer

formation and their implications for the understanding of human action. Such is anthropology as a science, a program of work that is enduringly open and disruptive of fashion despite being prone to it and, as a result, possibly losing its vitality. Max Weber

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Amanda J. Reinke

subaltern officials and scribes of all sorts. The body of officials actively engaged in a ‘public’ office, along with the respective apparatus of material implements and the files, makes up a bureau. ( Weber 1978: 957 ) Following Max Weber, writing