How does one deal with diversity in an organization known to be hostile to it? Drawing on a Weberian perspective I present in this article one case occurring in actual historical practice: that of Inspector Bobkowski, a teacher, chief of the political education unit at the Berlin police academy and training center, and a hobby historian. With an eye to the case at hand as well as other efforts to deal with difference under the Weimar Republic encountered during my fieldwork, I attempt to uncover the motives underlying the action of officers who contributed to the promotion of diversity within the police force in Germany. Inquiring into their motives enables me to construct an ideal type of a “carrier of diversity,” which, I argue, shares affinities with a liberal agenda of civic equality.
Charisma and Clothes in Tibetan Buddhism Today
Magdalena Maria Turek
point of departure in many discussions of sainthood and charisma in Buddhist contexts has been an analysis of the original concept of ‘charisma’ as conceived by Max Weber ( 1980: 654) . Thus, Ray (1994: 422–423) critiques Weber for his
Le Nouvel Esprit du capitalisme is a socio-cultural response to the neoliberal explanation of the successes and failures of capitalism in France during the last three decades in terms of individual rational actors and markets. Luc Boltanski and Eve Chiapello draw their inspiration from critical readings of sociologists who interpreted earlier incarnations of capitalism, including Karl Marx and Friedrich Engels, Max Weber, and Emile Durkheim.
an accounting perspective
A feature of globalisation is encouragement of universities to become more businesslike, including adoption of the type of accounting routines and regulations used by businesses. The question debated in higher education policy research is whether this focus on being businesslike is compatible with the statutory public benefit obligations of universities. This question is addressed from a financial-management perspective, drawing on Max Weber's discussion of the effects of accounting in business, governmental and not-for-profit organisations. 1 His approach is applied to three ideal-typical universities, focussing on differences in legal terms of reference and sources of funding. The article argues that the proposed reforms of public-sector accounting will make it difficult (if not impossible) to ascertain whether the publicbenefit aims of not-for-profit universities have been achieved. In addition, once installed, the business systems of accounting will encourage pecuniary rationality at the expense of the traditional value rationalities that ought to govern resource allocation in public-benefit organisations. The interaction between these effects introduces new risks, including the possibility that the controllers of universities may fail in their fiduciary obligations by wasting scarce resources on projects that, according to financial measures, appear profitable while neglecting those that have important public benefit and educational merit.
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.
Differences in International Scientific Discourses
national paradigms, different premises and emphases are brought to the attention of the respective theorists in the debate with both the German and the French sociological and scientific tradition. Thus, in France, a differently weighted Max Weber
The Role of the State
Weberian interpretations exist of the root causes of societal transformations. The former considers the socioeconomic processes (according to Karl Marx) decisive, while in the latter (according to Max Weber), processes caused by human-based actions result
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
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
Complicating the Medieval Leper through Gender and Social Status
Christina Welch and Rohan Brown
especially beloved by God, both holy and horrific. Notes 1 Carole Rawcliffe, Leprosy in Medieval England (Woodbridge: Boydell Press, 2006), 17. 2 Rawcliffe, Leprosy , 275. 3 Max Weber, The Methodology of the Social Sciences (Glencoe, IL: Free Press, 1924