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Abstract: This study explores the pivotal concept of “objective possibility” within Lukács’s History and Class Consciousness, a concept that has received less attention compared to more prominent ideas such as reification or totality. Lukács frequently refers to “objective possibility” and related terms in essays like “What Is Orthodox Marxism?” and “Class Consciousness,” emphasizing its importance in understanding class consciousness theoretically. The term’s roots for Lukács derive from Max Weber’s methodological writings, which drew from John Stuart Mill and Johannes von Kries and applied to historical and social causation. However, Lukács diverges from Weber’s use, focusing not on counterfactual historical events but on latent historical tensions in the present that can be actualized through collective action. The study argues that Lukács integrates Weberian objective possibility with Marxist and Hegelian language, utilizing it within a modal social ontology. This approach allows Lukács to theorize key questions of class consciousness, historical action, and revolution. By drawing on Hegel’s dialectics of possibility, actuality, and necessity, as well as Marxian contradictions in material conditions, Lukács reconfigures objective possibility from a heuristic tool for the writing of history to an ontologically significant element in the field of historical action.

Immigrants are a popular target of conspiracy theories. Despite the urgent relevance of the topic all around the world today, the number of studies on conspiracy theories about migrants and immigration is limited. Helping to fill this important gap in the academic literature, the research analyses conspiracy theory beliefs about migrants and immigration in contemporary Serbia through survey data from a nationally representative sample (N = 1199). Expanding on the Weberian theory of rationality, the study proposes that people's values about national sovereignty, social conservatism, and religiosity influence their predispositions to believe in conspiracy theories about migrants and immigration. The findings corroborate the argument by showing a statistically significant link between people's political, social, and religious values and responses to conspiracy theories. The article concludes that values could play a significant role in people's adoption of conspiracy theories. [ABSTRACT FROM AUTHOR]

Rhetorical studies has recently begun exploring theories of charisma in connection with demagoguery. These analyses raise difficult problems, in part because charisma is an amorphous concept that sutures conflicting theories of power together. In its twentieth-century career, charisma indexed theories of mass politics as well as theories of political extremism. Both uses of the term derive from Max Weber’s work, but the tension between them harbors an untold history of rhetoric. This essay explores that history to two main ends. First, I propose a theory of charisma as the appeal of violating rhetorical norms—trading on the implication that those norms express a natural rhetorical law and that their violation magically transcends that law. This theory is abstracted from charisma’s anti-sophistic connotations in the Corinthian epistles and from a rhetorical history of a modern religious cult that coincided with the term’s English vernacular uptake. Second, I disambiguate a populist charisma from an esoteric charisma, a distinction that rests upon the degree to which the anti-sophistic dimension of charisma endures its appropriation from antiquity. This disambiguation illuminates exigent conceptual and ethical problems that beset the rhetorical criticism of fascist demagoguery. [ABSTRACT FROM AUTHOR]

In Max Weber research in recent decades, the World War has played only a marginal role and is usually reduced to the topic of 'Weber's nationalism'. This article shows how Weber as a social scientist differs from the vast majority of German intellectuals and scientists in his attitude to the war, his practical behaviour and his political-programmatic plans. Weber not only spent 15 months in military service as a hospital officer, he also sought further employment as an expert on social policy in the German occupation administration in Belgium and Poland. The question of the social scientist Max Weber during the war years concerns firstly the interruption or continuation of his pre-war projects, that is, on the one hand his major work on the contemporary capitalist economy and contemporary economic science, and on the other hand his universal historical comparative research on the connection between religious systems and economic orders, and also the question of whether and to what extent the war influenced the content of this research. Secondly, it is about assessing the social-scientific dimension of his so-called 'political writings' and Weber's plans for the organisation of a democratic post-war Germany based on them. [ABSTRACT FROM AUTHOR]

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‘Reading Weber’s Sociology of Law’ is a review essay of Hubert Treiber’s Reading Max Weber’s Sociology of Law. It is an exploration and evaluation of Treiber’s splendid analysis of Weber’s legal philosophy. Treiber addresses the question of the dating of Weber’s manuscripts on the sociology of law and he clarifies Weber’s four stages in the development of the law and legal practices. This review essay concludes with a comparison between Treiber’s book and those by Werner Gephart and by Michel Coutu. The assessment is that Treiber’s book is an indispensable companion to the understanding of Max Weber’s sociology of law. [ABSTRACT FROM AUTHOR]

This article begins by showing Max Weber's interest in Du Bois's The Souls of Black Folk and comparing it with the virtual ignorance of Du Bois's work as a whole in the sociology scholarship produced in Spanish. It then describes Du Bois's conception of the thencalled "Negro problem" as a "social problem" (as Marx did with the "Jewish problem"), and is followed by an outline of Du Bois's new political philosophy, which elevated the black masses to the status of "black people" and demanded that they ought to be full equal to white people because they have a "shared political identity". The text ends by discussing the rhetoric deployed by Du Bois by appealing to black and white American patterns of thought and emotion. [ABSTRACT FROM AUTHOR]

AbstractIn 1967, John Rex and Robert Moore published an influential book on ethnic housing inequality in Birmingham, titled Race, Community and Conflict. The book presented a theory about classes formed in the housing market, inspired by a particular reading of Max Weber’s ideas about class. The basic idea of the housing class is that people’s relation to the means of housing is a class-forming factor that is not reducible to their relation to the means of production. This paper presents the original housing class theory and its revision by Peter Saunders, property class theory, and criticisms of the two theories. Since the 1980s, both theories have disappeared from housing research. In the 2020s, the basic idea of the housing class was revived in Lisa Adkins’ and her co-authors’ asset class theory. This paper discusses the history of the idea of the housing class and its contemporary relevance. It also raises questions about the conceptualization of class and housing inequality. [ABSTRACT FROM AUTHOR]

By conjoining theorizing and analyzing existing empirical research results, the article aims at situating representation and responsiveness within the Weberian notion of plebiscitary leader democracy (PLD). In unison with the 'sensorial turn' in political theory, it proceeds by adopting the touch metaphor as an analytical lens to help us capture aspects of responsiveness in contemporary PLD. By distinguishing between two forms of touch ('groping around' and a 'continuous light touch'), we map the opportunities of creative leadership to form popular preferences while also showing the boundaries of how far the representative process can constitute the identity and preferences of the represented. Additionally, the article gestures towards the potential normative merits of the touch metaphor by connecting it to the notion of 'tactfulness' borrowed from carnal hermeneutics. Situated within the Weberian economy of leadership qualities, tactfulness can help differentiate between more democratic and more authoritarian forms of PLD. [ABSTRACT FROM AUTHOR]

A risk-based reinterpretation of Weber's ethic of responsibility can resolve core problems of professional ethics (the role of values, the multilevel problem, etc.) and address current issues—such as the social responsibility of professions or the accountability of professionals. From this perspective, professions as organizations and professionals as their individual members share and distribute responsibility (and risk) in that the primary responsibility of a profession is to provide domain-specific quality standards, while that of individual professionals is to be able to justify service against those standards on a case-by-case basis. In this way, as argued in the paper, professionalism translates (sometimes conflicting) values into a case-specific quality. [ABSTRACT FROM AUTHOR]

The aim of this article is to highlight and conceptualize key aspects of social closures that impact the German nuclear waste management case. According to the German legislator, the public must be involved in the search for a final repository for high-level radioactive waste. De facto, however, almost the entire population of Germany is excluded. In this article, processes of social closure are identified which lead to this and more extensive problematic situations with regard to procedural gaps. The participatory claim of the procedure already contains indeterminacies, participation conditions and concrete exclusions that make broad participation impossible. Based on the analysis of social closures to the outside and to the inside, it is shown that this participation only includes extremely few, generally better-off citizens and does not meet the claim to represent the public. Above all, closure mechanisms have an external effect, due to the characteristics of a supposed separation between people and their natural environment, the nation-statehood, and a limitation to symptom control. Internal closures function due to ignorance of unequal social positions, nuclearhistorical amnesia, and the decoupling of safety and justice. This article ends with the conceptual creation of an exclusive public, which describes a process of state instrumentalization of public participation. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía (0185-3481) is the property of Universidad Iberoamericana Cuidad de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I recontextualize Weber's ideal type in the philosophy of natural science and economics in terms of idealization. The goal is to promote the appreciation of this methodology in contemporary social science and improve upon some Weberians' underdeveloped interpretations. Drawing on Weber's methodological writing and study of the Protestant ethic, I argue that the philosophy of idealization and Weber's ideal type share methodological characteristics: both support the selection of a research topic by isolating a particular component of reality and then constructing an imagination based on empirical materials and thought experimentation. By using the imagination as a benchmark, investigators counterfactually and contrastively explain why a particular case was observed as it was, as opposed to other possible outcomes. [ABSTRACT FROM AUTHOR]

La entrevista al periodista Andros Lozano se dio en el marco de la investigación denominada “¿Obtener información de fuentes criminales? Un análisis de la ética periodística desde un enfoque weberiano”, que realizó la autora durante su primera estancia en la Universidad de Navarra –España-, donde cursa el programa de Posdoctorado en Comunicación. La idea de ese estudio surgió a raíz del caso protagonizado por el medio digital “La Posta” [1]y uno de sus principales periodistas, Andersson Boscán, quien -en diciembre de 2023- fue acusado por la Fiscalía General del Estado [FGE] de haber tenido diálogos amistosos con el fallecido capo del narcotráfico Leandro Norero (asesinado en la cárcel de Latacunga en 2022). Las conversaciones, que salieron a la luz luego de la explotación de los celulares de Norero, revelan una estrecha camaradería entre el periodista y el narcotraficante, por lo que ahora Boscán afronta un juicio penal por un delito de acción pública[2]. Se escogió a Lozano para ser entrevistado, debido a que en España, su país natal, es reconocido por ser un periodista de investigación que aborda temas de alta peligrosidad, entre ellos, los casos de narcotráfico que suceden en el Estrecho de Gibraltar, investigaciones durante las cuales ha tenido que interrogar a varios delincuentes. Se consideró que la experiencia de Lozano podría servir para contrastar lo sucedido en el caso Boscán – Norero, desde el punto de vista de la ética planteada por el sociólogo Max Weber (1864-1920). [1] Medio digital fundado en 2017 por Luis Eduardo Vivanco y Andersson Boscán: https://www.laposta.ec/ Fiscalía abre investigación a Andersson Boscán por chats con Norero (Primicias, 2024).

In terms of civilian casualties directly and indirectly caused by the war, the Taiping Heavenly Kingdom Movement was the largest war in world history in the second half of the nineteenth century and had a strong East Asian Christian background. This article adopts the ‘historical contextualism’ approach of the Cambridge School in the history of political thought, and through a comparison of the relevant views of Karl Marx, Max Weber and Kang Youwei, it reveals that this intentional omission comes from a specific combination of modernisation routes and modernisation political construction choices. In contemporary China, the study of Christian theory and the practice of church organisation still need to answer the question of the general public as to whether Christianity can bring about a better life, both materially and spiritually. Contribution: This article pointed out that three contemporaries, Marx, Weber and Kang, all evaluated the Taiping Heavenly Kingdom Movement as a revolution of Christianity in China from the standpoint of ‘China’s need for modernisation’, but differed in their evaluation of the position and role of the religious reform factor in the process of modernisation in China. However, they differed in their assessment of the position and role of the Reformation factor in the process of modernisation in China. The article reveals that for Protestant Christianity in contemporary China, it is still necessary to carefully handle its relationship with the government and to satisfy the people’s real needs for a modernised material and spiritual life. Meanwhile, it sheds light on the issue of ‘heterocultural adaptability’ brought about by the expansion and spread of Protestant Christianity in East Asia, as well as on the question of whether Protestantism and Confucianism in the process of modern conversion can achieve peaceful coexistence.

The article considers a little-researched topic - fundamentally contested classics: when canonical figures in the history of social thought are regularly placed at the center of intense discursive struggles that go beyond the boundaries of normal scientific criticism. First, the author mentions the ambivalent reception of M. Weber’s heritage as a basic element of the sociological canon due to its extremely fragmentary nature even within the positive perception of his ideas. Further, the article schematically reconstructs the long tradition of intellectual struggle with Weber personally and his ideas. The author believes that there is a gap in global Weber studies, which is anti-Weberianism as a significant intellectual and cultural practice that has not yet been explicitly reflected, and proposes an analytical scheme for systematizing permanent attacks on Weber at different levels (personal, discursive and institutional). The first critical strategy focuses on Weber’s personality, emphasizing the incoherence of his scientifictheoretical views and way of life. The second type of criticism focuses on Weber’s ideas, trying, under the guise of academic polemics, to refute the main provisions of Weber’s sociology as untenable for productive work within the current sociological research (as a rule, the leading motives of such a strategy lie outside scientific discussions). The third anti-Weber strategy is openly political/ideological in nature and aims not so much at exposing the scientific fallacy of his theses as at their ideological condemnation, formal ban or “cancellation” as harmful and dangerous for the goals of particular social movements. In conclusion, the author mentions some attempts to “cancel” Weber in Russia - both within the academy and by ideologically biased publicists and bloggers.

The research aims to study, analyse and criticize Weber's methodology of understanding and interpretation, in addition to clarifying how to build an ideal model. The research relied on the analytical-critical approach in studying the research topic. The research concluded that Weber was keen to define the concept of understanding and interpretation as a methodological basis for revealing the meanings of actions and social phenomena in society as a whole. The research also concluded that studying the meanings of social actions requires the presence of a methodological tool that Weber called the ideal model, which is a mental structure that is formed during the emergence or clarity. One or more observable features of social reality that are used to achieve sociological understanding in the study of socio-cultural phenomena. In the end, the research recommended the necessity of conducting more analytical and critical studies and research on Weber’s interpretive methodology to clarify the intellectual circumstances and events of the social context and its interactions that contributed to the maturation and establishment of his methodological approach, in addition to considering it one of the most important methodologies suitable for studying our problems and social phenomena. Because it takes into account the cultural variables specific to each society as a methodological input when conducting sociological research based on ideal models that can be employed to understand and interpret social reality. [ABSTRACT FROM AUTHOR]

Many scholars have understood conspiracy theories as sense-making mechanisms. Among them, a particular strand further inspected them in parallel with religion and magic. This comparison bears the risk of framing conspiracy theories as irrational interpretations and anachronisms with respect to contemporary ways of explaining reality. This contribution takes off from the reflections of those who have highlighted this risk. It tries to confront the possibility of using the concept of enchantment without implying a normative judgment on the irrationality of conspiracy theories. This paper carries out this effort by closely inspecting Max Weber's texts. I argue that Weber's notion of enchantment and disenchantment allows for a punctual use of both, devoid of normative implications. After setting out this non-normative notion of enchantment, this paper examines the characteristics of the enchanted worldview and its usefulness in reading conspiracy theories. Finally, this paper supports this effort using the identified characteristics to systematise a reading of conspiracy-based accounts of the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

The aim of this paper is to analyze which concept describes the central theme in Max Weber's works — the rationalization processes — best: disenchantment, alienation, or anomie. I first describe how Weber's rationalization processes were understood in the past. Most scholars have interpreted these processes as disenchantment, although some have seen a stronger affinity to the Marxist concept of alienation. Since the majority have regarded disenchantment as the central theme of Weber's legacy, I discuss Weber's rare statements about the disenchantment process, most of which appear in a speech that was published later as Science as a Vocation. I then introduce definitions of key concepts (Hegelian alienation, Marxist alienation, Durkheimian anomie, and de-magification) to provide a more varied and precise vocabulary. This will aid in describing at least two different rationalization processes that can be derived from Weber's theoretical framework (Economy and Society) and his historical studies. The first, in the economic and political sphere, can be characterized as Marxist alienation, whereas the second, in the religious sphere, can be interpreted as de-magification and Hegelian alienation. It is possible to regard Weber's statement in Science as a Vocation as a third rationalization process, in the sphere of knowledge production, which would suggest the concepts of de-magification and anomie. However, such a reading would seem to contradict the greater body of Weber's methodological writings. Finally, it is concluded that the term disenchantment is not a very useful concept for portraying Weber's intended view. [ABSTRACT FROM AUTHOR]

The expression of various pleasant and unpleasant emotions is common among humans. In the Holy Quran, Allah expresses different feelings, such as pleasure, anger, and love, towards specific individuals or human actions. Unlike human emotional expressions that result from internal passivity, divine expressions in the Quran are not derived from any passivity, but aim to guide humans and provide a social action model for believers. Using intellectual analysis, this study seeks to extract a system of divine emotional expressions to serve as a model for believers' social actions. It introduces a comprehensive classification of emotions expressed in the Holy Quran as pleasant or unpleasant. Using Max Weber's fourfold model, the article argues that none of the traditional, affectual, value- rational, or means- end rational actions represent the social action of a believer. It concludes that the social action of a believer should be considered as "wert rational action based on transcendent rationality" with its unique characteristics. [ABSTRACT FROM AUTHOR]

AbstractAttending to the broader wellbeing debates, this study examines the interplay between forest-based tourism practices and sustainability. It does so by building on Max Weber’s notion of disenchantment of the world to explore how planetary wellbeing can be cultivated through the commercial practice of forest bathing. In positioning the study within the Serbian context, we build on feminist new materialist ideas to explore the ways in which broken ties between postmodern humans and forests as our primordial home can be reclaimed through this tourism practice. Using the empirical data collected during two forest tours, we take the relational approach in our analysis of the meanings the forest tour attendees ascribed to their experiences. In extending scholarly understandings of the notion of sustainability, we discuss the ways of achieving planetary wellbeing through forest bathing and the potential of more-than-human entanglements to re-enchant the world. To conclude, we discreetly illuminate one way of reconceiving the idea of enchantment and encourage rethinking our everyday and tourist practices in disenchanted Anthropocene. [ABSTRACT FROM AUTHOR]

Horror films often feature lone individuals stranded in strange, remote locations, threatened both by mysterious, unknown forces and by the reactions of their own minds. On the other hand, Robert Eggers's The Lighthouse (2019) suggests that it might be even more terrifying to be stranded with someone else, who might be a source, less of companionship and support, than of additional threat. Moreover, The Lighthouse is a horror film in which the principal danger might not come from spectacular, supernatural monsters so much as from sheer, mind-numbing tedium, exacerbated by growing tensions between the two central characters. While this film might (or might not) involve such things as mermaids or animals inhabited by the spirits of dead sailors, it is probably ultimately best read as a film about the horror of gruelling, repetitive, menial labour performed without any hope of genuine accomplishment, reward or appreciation. [ABSTRACT FROM AUTHOR]

Max Weber's approach as a sociologist is classified in the category of sociological microapproaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown itself even in his opinion about the development of religion in the society. This article is written with the aim of understanding the criticisms obtained from the point of view of Morteza Motahari about Max Weber's views on the issue of the development of religion. It is written in an exploratory, descriptive and critical method, has reached this finding that religion is not a phenomenon with the origin in atheism, humanism or society, so that due to the changes and transformations of conditions and time, it needs to evolve and conform to the conditions. Comprehensiveness and compatibility of religion with reality are two basic elements for religion that prove it doesn't confront substantive changes. Also, the nature of religion has not changed in the course of history so that religion needs to be completed. The elements of all divine religions are the same, and no change has been made in these elements, so as to create the suspicion of change, transformation and evolution in religion. The Qur'an's point of view regarding the development of religion is an integrated point of view. That is, from the beginning of the creation of the first man to the last creature, this religion has been accompanied by Allah almighty with the aim of ensuring the happiness of the this world and the afterlife world with man and human society, and since the goal is the same, religion has also been comprehensive of this goal from the beginning until now. [ABSTRACT FROM AUTHOR]

Since the formation of sociology as a separate science during the first half of the 19th century, some of the most important questions that sociologists have attempted to answer have been what the cognitive possibilities of sociology as a science are and what the most adequate methods of research that it should use are. In this work, we will critically analyze how Max Weber, one of the most significant sociologists, understood the cognitive possibilities of sociology and what method, according to him, sociology as a social science should use. Firstly, we will examine how the intellectual climate of the second half of the 19th century influenced his understanding of scientific methodology in a broader sense. Then, Weber's vision of the basic epistemological characteristics of social sciences and his methodological-theoretical determination of sociology will be presented.

The article examines the trajectory of the sociology of religion from the post-war period to the present, focusing particularly on the evolution of the secularization thesis. It highlights key figures and their contributions, such as Bryan Wilson and David Martin, and explores their perspectives on secular society and religious vitality. It delves into the impact of political revolutions, such as the American and French Revolutions, on religious institutions and societal structures.

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Weber's critique of modernity centred on how it shaped the habitus – life-conduct and motivations – of the modern individual. I explicate six habitus-types that appear in Weber's work: the early-modern Puritan Berufsmensch, the modern specialist, the modern industrial worker, the politician, the civil servant and the citizen voter. In doing so, I identify the main characteristics of each type and the causal mechanisms through which Western modernity's core features – capitalism and bureaucracy – brought them into being. Further, I discuss two habitus-related problems that concerned Weber: the general failure of the modern habitus to achieve 'personality'; and the mismatch between habitus and occupational role in the Wilhelmine political sphere. I then explain the practical reforms through which Weber hoped to address these problems. Finally, I show how this analysis helps resolve two apparent contradictions which have long perplexed Weber scholars. [ABSTRACT FROM AUTHOR]

In this paper some fundamental criticisms of Max Weber's conception of the vocation of science are addressed. These well-known criticisms focus on his admission that science cannot demonstrate its own value, and his broader claim that there can be no rational basis for committing oneself to one set of ultimate values as against another. Instead, he insisted that the adoption of such values is necessarily a matter of individual decision. Influential critics have argued that this amounts to relativism, or even nihilism: that, if it were true, neither science nor anything else could have genuine value, all value-judgements would be arbitrary or entirely instrumental (e.g. a matter of self-interest). I will outline Weber's position, and then examine the arguments of some of his critics: focussing particularly on Midgley and Strauss. This provides the basis for a careful reassessment of Weber's position, and for some suggestions about how he could respond to these critics. It is argued that fundamental values operate in a dialectical relationship with specific evaluations, and that they arise naturally out of more or less universal features of human beings' life experience. While this does not provide a compelling rational basis for commitment to those values, even less for prioritising one over another, it tells us why we often feel a need to uphold them. Furthermore, despite the fact that it does not guarantee agreement, rational clarification of these values and their implications, as well as appraisal of their relative significance in particular cases, is possible. [ABSTRACT FROM AUTHOR]

Javier Moreno’s “Residential Accumulation: A Political Economy Framework” does a great job at distilling how two opposite logics – capitalist production and rent extraction – are at work in housing markets. What I am missing from the framework is room for noise, for variation and variegation, for an ‘and+and’ story, for allowing geographical and market specificity, for different expressions of residential accumulation rather than the assumption that specific forms are the ‘normal’ or pure forms of capitalist accumulation. Many assumptions and generalisations are made. Some of these may be necessary to construct the ideal type of housing provision under capitalism, but there is a point where the ideal type becomes a specific rather than a general or abstracted type, that is, specific to one set of capitalist relations rather than generalizing from a common, or even majority, form of capitalist relations. [ABSTRACT FROM AUTHOR]

This article explores the historiography of South Korea regarding the Civil Service Examination, Max Weber, and the invention of Confucian modernity during the Cold War. It discusses how Japanese colonialism influenced the perception of Korean Confucian traditions as backward and how Korean intellectuals sought to decolonize this perspective by reinterpreting Confucian traditions as aligned with Western modernity. The article also examines how the Korean academic community reinvented Confucian traditions through the study of the Koryŏ and Chosŏn dynasties, particularly focusing on the civil service examination system. It argues that Confucianism was reinterpreted through Max Weber's theory of bureaucracy and that this reinvention was reinforced within the Cold War order. The text discusses the theory of the Koryŏ bureaucracy, which argues that the civil service examination system played a crucial role in the appointment of officials during the Kwangjong and Sŏngjong eras. The theory challenges the prevailing aristocracy theory and emphasizes the importance of recruiting capable officials from various social strata. The text also mentions criticism of the theory and its connection to Max Weber's bureaucratic and modernization theories. It explores the historical context of the theory's emergence and its relationship to the strengthening of the Cold War order in East Asia. This text discusses the debate among Korean historians in the post-liberation period regarding the nature of Korean history and the influence of Western theories, particularly Max Weber's concept of bureaucracy. Conservative historians criticized Marxist [Extracted from the article]

In this paper, I am trying to understand the role of values in the scientific work presented in the methodological writings of Max Weber. The assessment of the role of values and the consistency of Weber's views on this matter is not as straightforward as it is commonly assumed. I will focus mainly on Weber's category of value interpretation [Wertinterpretation]. In doing so, I justify and indicate several levels at which the role of values can be illustrated, and finally argue that Weber allows for--although to a limited extent--a certain methodological role of values in the scientific process. [ABSTRACT FROM AUTHOR]

Why do people believe in conspiracy theories? This paper responds to this ever‐significant question by scrutinizing people's belief in conspiracy theories in Turkey. Building on Max Weber's theory of rationalization, it proposes that value‐laden and instrumentally rational predispositions, namely religiosity and partisanship, predict people's beliefs in conspiracy theories. This current study tests this hypothesis by analyzing two nationwide surveys conducted during a period of significant changes in modern Turkish politics: January and July 2013. The findings confirm the hypothesis that people interpret conspiracy theories in line with their instrumental, rational interests and values. [ABSTRACT FROM AUTHOR]

Copyright of Revista do Serviço Público (Civil Service Review) is the property of Revista do Servico Publico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A risk-based reinterpretation of Weber’s ethic of responsibility can resolve core problems of professional ethics (the role of values, the multilevel problem, etc.) and address current issues—such as the social responsibility of professions or the accountability of professionals. From this perspective, professions as organizations and professionals as their individual members share and distribute responsibility (and risk) in that the primary responsibility of a profession is to provide domain-specific quality standards, while that of individual professionals is to be able to justify service against those standards on a case-by-case basis. In this way, as argued in the paper, professionalism translates (sometimes conflicting) values into a case-specific quality.