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This article aims to investigate, based on the ideas of Max Weber's Protestant Ethics and the "Spirit" of Capitalism, the relationship between the disenchantment of the world and the Protestant Reformation, as well as the hypothesis that disenchantment generated, at the same time, a new enchantment in capitalism and its nascent labor society. According to Weber, as the daily life, in modern times, was taken over by a cultural and social rationalization, traditional forms of life also dissolved. In Protestant ethics, salvation is linked to the intramundane vocation and the sanctification of everyday life through work. Hence, we speak of a disenchantment, as Weber conceptualizes, and at the same time, a re-enchantment in light of a new religiosity active in the world of capitalist labor. It is precisely this process that allowed Walter Benjamin, in turn, to consider capitalism as a religion, with its cults, rites and symbols, taking the Weberian analysis forward, emphasizing capitalism as a religion. We aim thus to investigate the hypothesis that Weber's thesis of the disenchantment of the world also culminates in its reversal, when we speak of a re-enchantment of the world, now under the umbrella of the capitalist labor and its economic rationalization. [ABSTRACT FROM AUTHOR]

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Copyright of Veritas is the property of EDIPUCRS - Editora Universitaria da PUCRS 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.)

Can Habermas answer to the challenges proposed by the communitarians We will explain, at first, the philosophical context of Haberma's defense about the priority of the just over the good. Then, we will emphasize as MacIntyre and Taylor arguee, unlike Habermas, a priority of the good over the just.? Subsequently, we will detach how Habermas, although defends a formal and universal ethics, justifies that the comunicative reason won't ignore the former's context of the subject's identities. Determinant, then, is the concept of life's world. Ultimately, we will show how the Haberma's pratical philosophy should be rethought from the theoretical innovations of Truth and Justification, once the pratical philosophical questions pass, now, to being just questions of justification, and no longer of the truth, as used to be. [ABSTRACT FROM AUTHOR]