Made available in DSpace on 2014-12-17T14:20:11Z (GMT). No. of bitstreams: 1 JoicySGC_DISSERT_PARCIAL.pdf: 599465 bytes, checksum: 239defeb31f86543c13ce943759cf59c (MD5) Previous issue date: 2013-02-22 / Conselho Nacional de Desenvolvimento Cient?fico e Tecnol?gico / This study aims to analyze the relationship between music and religion in Max Weber s life and work, in a perspective that combines its intellectual productions in Sociology, in religion and art subfields. We developed a research in order to revisit the concept of rationalization, present in Weberian thought, and also to discuss how music and religion, as distinct spheres of life, star conflicts and alliances and build particular attitudes of action in the world, having the appearance of a rationality based on calculation in a central position to understand the construction of musical technique in the West and the autonomy of aesthetic enjoyment from religious enjoyment, previously linked. Regarding the procedure analysis, we built a symbolic cartography, according to Santos (2000), from selected works of Max Weber, as Religious rejections in the world and their directions (1982), among others. With the activity, we identified similarities and differences between music and religion in the author thoughts. We consider that the studied dimensions are important in Weberian analysis of the constitution of modern society and its cultural system, showing two distinct approaches to the issue of rationalization in the West / Este trabalho tem como objetivo analisar a rela??o entre m?sica e religi?o na vida e obra de Max Weber, em uma perspectiva que alia suas produ??es intelectuais em Sociologia, nos subcampos da religi?o e da arte. Desenvolvemos a investiga??o revisitando o conceito de racionaliza??o, presente no pensamento weberiano, discutindo tamb?m de que modo a m?sica e a religi?o, enquanto esferas distintas da vida, protagonizam conflitos e alian?as e constroem atitudes particulares de a??o no mundo, tendo o surgimento de uma racionalidade baseada no c?lculo uma posi??o central para compreender a constru??o da t?cnica musical no Ocidente e a autonomiza??o do gozo est?tico do gozo religioso, anteriormente vinculados. No que concerne ao procedimento de an?lise, constru?mos uma cartografia simb?lica, conforme Santos (2000), de obras selecionadas de Max Weber, como Rejei??es religiosas do mundo e suas dire??es (1982), entre outras. Com a atividade, identificamos aproxima??es e distanciamentos entre m?sica e religi?o no pensamento desse autor. Consideramos que as dimens?es estudadas encontram import?ncia nas an?lises weberianas da constitui??o da sociedade moderna e seu sistema cultural, apresentando dois enfoques distintos do problema da racionaliza??o do ocidente

O objetivo desta pesquisa é interpretar as relações entre os autores da primeira geração da teoria crítica - Max Horkheimer, Theodor Adorno e Herbert Marcuse - com a sociologia de Max Weber. Usualmente, elas são analisadas visando destacar as suas semelhanças e as suas continuidades. Todavia, para reconstruir a maneira pela qual esses frankfurtianos incorporaram certa temática weberiana, será necessário ressaltar as suas divergências e suas rupturas não apenas dos frankfurtianos com Weber, mas inclusive entre eles mesmos. Mais que uma simples operação de transposição conceitual, a apropriação crítica ao pensamento de Weber é ainda um eixo em torno do qual se pode interpretar aspectos particulares da teoria social de Horkheimer, de Adorno e de Marcuse Teoria crítica, Max Weber, Max Horkheimer, Theodor Adorno, Herbert Marcuse / The main aim of this research is to study the relationship between the authors of the first generation of critical theory - Max Horkheimer, Theodor Adorno and Herbert Marcuse - with the sociology of Max Weber. Usually, they are analyzed in order to highlight their similarities and their continuities. However, to reconstruct the way in which these frankfurtians incorporated certain Weberian theme, is also necessary to highlight their differences and their breaks not only the frankfurtians with Weber, but even among themselves. More than a simple conceptual transposition, critical to the thought of Weber ownership is still an axis around which to interpret particular aspects of social theory Horkheimer, Adorno and Marcuse

Ancré dans une perspective historique, ce mémoire cherche à mettre en application une relecture de la théorie wébérienne de la « rationalisation éthique » comme facteur explicatif de la reconfiguration moderne du rapport entretenu entre les individus et la religion. Un retour sur les changements survenus dans la pensée religieuse de la Renaissance — pensée mise en contraste avec la situation religieuse des populations du Moyen-Âge — permet de mettre en évidence le passage d’une religion syncrétique, ritualiste et imprégnée de magie, à un christianisme épuré, intériorisé et rationnel. L’étude de la pensée religieuse de l’humaniste Érasme de Rotterdam, pris comme « figure historique » porteuse de cette transformation, pointe vers la diffusion à la Renaissance d’un christianisme compris comme système philosophique compréhensif dépouillé de son caractère mystique. Cette diffusion d’un « esprit » chrétien, et l’importance accordée à la mise en œuvre d’une conduite de vie méthodique spécifiquement orientée vers le salut, participe au premier chef d’un processus de « quotidianisation » du charisme religieux, prélude essentiel, dans une perspective wébérienne, à la « rationalisation éthique » et à l’autonomisation de la sphère religieuse dans la vie sociale. / By way of a historical perspective, this masters thesis aims to reconsider the weberian “ethical rationalization” theory as an explanatory factor for the modern transformation of the relationship between individuals and religion. Reviewing the changes in Renaissance religious thought—and contrasting it with the Medieval religious context—enables us to uncover a shift from a syncretic and ritualized religion that is filled with magical elements, towards an uncluttered, internalized and rational Christianity. The focus on Erasmus of Rotterdam’s religious humanist thought—considered here as a “historical figure” and carrier of these transformations—brings light on how Christianity was stripped of its mystical aspects and came to be understood as a comprehensive philosophical system. The dissemination of such a Christian “spirit”, as well as the importance granted to a methodical way of life specifically oriented towards salvation, play a key role in the appearance of a “quotidian ritualization” of religious charisma, which is in itself, according to Weber, an essential preliminary to an “ethical rationalization” and thus to the “autonomization” of the religious sphere in the social life.

Made available in DSpace on 2016-04-26T20:21:10Z (GMT). No. of bitstreams: 1 Julia Peixoto de Azevedo Arruda.pdf: 458898 bytes, checksum: e110eafeb069dae69958b977392d6c85 (MD5) Previous issue date: 2012-09-28 / This dissertation lays out the main elements that make up the rationalization process discussed by Max Weber throughout his work, which results in the singularity of modern Western civilization and disenchantment of the world , as well as the effects of this process in the meaning of sciences, especially legal science, in modernity. To that effect, special attention is given to Weber s reflections on this respect in his classic essays Intermediate reflection and Science as a vocation. For proper comprehension of the rationale developed by Weber in said essays, this dissertation also examines, in general terms, Weber s sociology of religion and scientific methodology. Based on these elements, this dissertation proposes an examination of Weberian thought on law within a larger context of his sociology of modernity in order to identify the contribution of law to the rationalization process and the effects suffered by it as a consequence of the same process / Este trabalho tem por objetivo expor os principais elementos que compõe o processo de racionalização discutido por Max Weber ao longo de sua obra, ao qual se deve a singularidade da moderna sociedade ocidental e o desencantamento do mundo , bem como os efeitos deste processo no significado das ciências, notadamente a ciência do direito, na modernidade. Para tanto, é dada especial atenção às considerações de Weber a esse respeito em seus textos clássicos Consideração intermediária e A ciência como vocação. Para que os argumentos desenvolvidos por Weber nos referidos textos possam ser adequadamente compreendidos, este trabalho percorre, ainda, de modo geral, a sociologia da religião e a metodologia científica de Weber. Com base nesses elementos, este trabalho propõe o exame do pensamento weberiano sobre o direito no contexto maior da sua sociologia da modernidade a fim de identificar a contribuição do direito para o processo de racionalização e os efeitos por este sofridos em consequência do mesmo processo

Cette recherche vise à expliquer et comprendre le déroulement de l'adoption de la nouveauté par les consommateurs, de l'action de quelques-uns à l'adoption collective, voire l'institutionnalisation d'un marché de la nouveauté. Les historiens établissent un lien fort entre le développement de l'adoption de la nouveauté et celui de nouvelles strates intermédiaires. La Chine des années 2010 offre un cas d'étude idéal. La comparaison historique permet de formuler l'hypothèse de dynamiques statutaires différentes en Europe et en Chine, et d'une régulation différente des statuts. Une matrice contextuelle expliquant l'adoption est construite et appliquée aux modèles de seuils pour définir des séquences typiques conduisant à l'adoption collective de la nouveauté. Plusieurs réseaux de jeunes adoptants de nouvelles technologies diplômés du supérieur sont suivis entre 2010 et 2015 au moyen d'entretiens individuels approfondis (video-chat, échanges informels et recoupement de sources digitales). L'analyse montre l'existence de chaînes d'adoption, et met en lumière le rôle de relayeurs de la nouveauté. Elle permet de décrire deux séquences typiques de passage à l'adoption collective en restituant la significativité des contextes dans lesquels adoptant et relayeur s'apparient. Les récits d'adoption sont resitués dans le contexte de l'évolutions des carrières professionnelles et conjugales. Ils permettent de comprendre le lien entre adoption et nouvelles strates intermédiaires. Ces dernières sont porteuses de différentes visions de la nouveauté marchande et de la modernisation. Le contexte de réformes et de transition chinois d'après 1978 apparaît comme un lieu favorable à cette double configuration. / The purpose of this research is to explain and understand the adoption of novelty by consumers as a dynamic phenomenon, from its initial stage as an individual action to the collective one and finally as a novelty market. Historical studies highlight the link between the development of novelty adoption and the one of intermediate social strata. Historical comparison allows to formulate hypothesis: different status dynamics and State regulation of status. A contextual matrix is built to define contexts explaining adoption. Inspired by threshold models, typical sequences of collective adoption can be defined. Several networks of young adopters who recently graduated are identified and tracked between 2010 and 2010 (through video-chat in depth individual interviews, informal message exchange and online research). The analysis highlights the existence of novelty chains, and the role of novelty passers. It allows to describe two typical sequences of the collective adoption of novelty and restore the significance of contexts in which adopters and passers match together. Adoption stories are analyzed in the context of career and conjugal life transitions. They illuminate the link between the adoption of market novelty and new intermediate social strata. The Chinese context of transition and reforms after 1978 appears as a typical locus for this double configuration.

Os argumentos que apresentaremos ao longo das páginas seguintes terão como fio condutor as reações de uma parcela da intelligentsia alemã à revolução russa de 1905. Mesmo antes de se tornar palco de eventos revolucionários de importância central para os destinos políticos do continente, a Rússia já exercia algum magnetismo sobre as camadas cultas da Alemanha em virtude de suas realizações no plano cultural. No entanto, a partir dos conflitos subsequentes ao domingo sangrento, os alemães vieram também a nutrir interesse pelos eventuais reflexos desse processo revolucionário no contexto político em que estavam inseridos. Essa afirmação será corroborada mediante a análise crítica de escritos que algumas das personalidades intelectuais mais fecundas em atividade na Alemanha Guilhermina dedicaram às disputas em curso no império do czar. Mais especificamente, confrontaremos os artigos de Max Weber embasados numa combinação peculiar entre nacionalismo germânico e a tradição liberal e as avaliações produzidas pelas diferentes vertentes do pensamento socialdemocrata que disputavam entre si o conteúdo das diretrizes daquele que figurava então como o maior e mais respeitado partido marxista da II Internacional. Nesse último caso, trata-se de desvendar como as polêmicas travadas entre Eduard Bernstein, Karl Kautsky e Rosa Luxemburg acerca da viabilidade da greve de massas na Alemanha estiveram impregnadas de leituras particulares a respeito da distância entre as condições da luta de classes no Kaiserreich e as peculiaridades daquele tecido societário onde o proletariado despontava, pela primeira vez, como força protagonista e hegemônica de transformações com alcance revolucionário. Em resumo, demonstraremos que os juízos emitidos por esses autores sobre a revolução russa estiveram imbuídos por reflexões subjacentes que, explicita ou implicitamente, diziam respeito aos tensionamento políticos e sociais que acompanharam o processo de modernização da Alemanha. Em sentido metafórico, defenderemos a ideia de que a Rússia apresentou-se-lhes como um espelho convexo, no qual a imagem da Alemanha teria sido refletida, ainda que, obviamente, de maneira distorcida. / The statements presented in the following pages will focus the reaction of some representative members of the German intelligentsia towards the Russian revolution of 1905. Due to its achievements in the cultural field, Russia already exercised a sort of magnectical attraction upon the German cultural stratum, even before it became the scenery of revolutionary events of central importance for the political destiny of the European continent. Neverthless, those conflicts that ensued the bloody Sunday also roused concerns about the possible reflexes of this revolutionary proccess in their own political context. This assertion will be corroborated by the critical analysis of the writings that some among the most prominent intellectual personalities in Wilhelminian Germany devoted to the disputes in the empire of the tsar. More specifically, I intend to consider Max Weber\'s articles which were based on a peculiar combination of German nacionalism and the liberal tradition in relation to the judgments of the different social democratic tendencies envolved in the debate over the course of the major party within the Second International. Thus, I will make an attempt to shed some light on how the controversies between Eduard Bernstein, Karl Kautsky and Rosa Luxemburg over the feasibility of the political mass strike methods in Germany were infused with particular interpretations concerning the distance between the class struggle conditions in the Kaiserreich and the peculiarities which characterized that social tissue where the proletariat emerged for the first time as protagonist and hegemonical force of revolutionary transformations. In short, it will be shown that these authors\' formulations about the Russian revolution were pervaded by underlying reflections that implicitly or explicitly referred to the social and political tensions that accompanied the modernization proccess in Germany. Metaphorically, I will support the proposition that Russia appeared to them as a convex mirror, where the image of Germany would have been reflected, even though in a distorted manner.

Os argumentos que apresentaremos ao longo das páginas seguintes terão como fio condutor as reações de uma parcela da intelligentsia alemã à revolução russa de 1905. Mesmo antes de se tornar palco de eventos revolucionários de importância central para os destinos políticos do continente, a Rússia já exercia algum magnetismo sobre as camadas cultas da Alemanha em virtude de suas realizações no plano cultural. No entanto, a partir dos conflitos subsequentes ao domingo sangrento, os alemães vieram também a nutrir interesse pelos eventuais reflexos desse processo revolucionário no contexto político em que estavam inseridos. Essa afirmação será corroborada mediante a análise crítica de escritos que algumas das personalidades intelectuais mais fecundas em atividade na Alemanha Guilhermina dedicaram às disputas em curso no império do czar. Mais especificamente, confrontaremos os artigos de Max Weber embasados numa combinação peculiar entre nacionalismo germânico e a tradição liberal e as avaliações produzidas pelas diferentes vertentes do pensamento socialdemocrata que disputavam entre si o conteúdo das diretrizes daquele que figurava então como o maior e mais respeitado partido marxista da II Internacional. Nesse último caso, trata-se de desvendar como as polêmicas travadas entre Eduard Bernstein, Karl Kautsky e Rosa Luxemburg acerca da viabilidade da greve de massas na Alemanha estiveram impregnadas de leituras particulares a respeito da distância entre as condições da luta de classes no Kaiserreich e as peculiaridades daquele tecido societário onde o proletariado despontava, pela primeira vez, como força protagonista e hegemônica de transformações com alcance revolucionário. Em resumo, demonstraremos que os juízos emitidos por esses autores sobre a revolução russa estiveram imbuídos por reflexões subjacentes que, explicita ou implicitamente, diziam respeito aos tensionamento políticos e sociais que acompanharam o processo de modernização da Alemanha. Em sentido metafórico, defenderemos a ideia de que a Rússia apresentou-se-lhes como um espelho convexo, no qual a imagem da Alemanha teria sido refletida, ainda que, obviamente, de maneira distorcida. / The statements presented in the following pages will focus the reaction of some representative members of the German intelligentsia towards the Russian revolution of 1905. Due to its achievements in the cultural field, Russia already exercised a sort of magnectical attraction upon the German cultural stratum, even before it became the scenery of revolutionary events of central importance for the political destiny of the European continent. Neverthless, those conflicts that ensued the bloody Sunday also roused concerns about the possible reflexes of this revolutionary proccess in their own political context. This assertion will be corroborated by the critical analysis of the writings that some among the most prominent intellectual personalities in Wilhelminian Germany devoted to the disputes in the empire of the tsar. More specifically, I intend to consider Max Weber\'s articles which were based on a peculiar combination of German nacionalism and the liberal tradition in relation to the judgments of the different social democratic tendencies envolved in the debate over the course of the major party within the Second International. Thus, I will make an attempt to shed some light on how the controversies between Eduard Bernstein, Karl Kautsky and Rosa Luxemburg over the feasibility of the political mass strike methods in Germany were infused with particular interpretations concerning the distance between the class struggle conditions in the Kaiserreich and the peculiarities which characterized that social tissue where the proletariat emerged for the first time as protagonist and hegemonical force of revolutionary transformations. In short, it will be shown that these authors\' formulations about the Russian revolution were pervaded by underlying reflections that implicitly or explicitly referred to the social and political tensions that accompanied the modernization proccess in Germany. Metaphorically, I will support the proposition that Russia appeared to them as a convex mirror, where the image of Germany would have been reflected, even though in a distorted manner.

The purpose of this study is to find the virtue ethics John Bunyan presents in Pilgrim´s Progress part 1, compared with the virtues Max Weber presents, and then try Weber´s theory on the empirical data, Pilgrim´s Progress. When I compare the virtues in Weber´s theory with the virtues in Pilgrim´s Progress, I interpret Weber´s theory as limited. From Weber´s theory emerges the puritan virtues: fulfillment of duty, struggle, self-control and live simply. He also mentions gratitude to God and helpfulness to other people, but this is shown through work in the society. These virtues can also be found in Pilgrim´s Progress. The fulfillment of duty in Weber´s theory is mainly focused on work-ethic, while I interpret the fulfillment of duty in Pilgrim´s Progress more focused on the struggle with the Belief in God. The virtues self-control and to live simply is clearly seen in both sources, which strengthens this part of Weber´s theory. The most interesting thing is that I found several virtues in Pilgrim´s Progress, which Weber did not attributed any significant. These are: forgiveness, help, spiritual communion, and gratitude to God.

Ancré dans une perspective historique, ce mémoire cherche à mettre en application une relecture de la théorie wébérienne de la « rationalisation éthique » comme facteur explicatif de la reconfiguration moderne du rapport entretenu entre les individus et la religion. Un retour sur les changements survenus dans la pensée religieuse de la Renaissance — pensée mise en contraste avec la situation religieuse des populations du Moyen-Âge — permet de mettre en évidence le passage d’une religion syncrétique, ritualiste et imprégnée de magie, à un christianisme épuré, intériorisé et rationnel. L’étude de la pensée religieuse de l’humaniste Érasme de Rotterdam, pris comme « figure historique » porteuse de cette transformation, pointe vers la diffusion à la Renaissance d’un christianisme compris comme système philosophique compréhensif dépouillé de son caractère mystique. Cette diffusion d’un « esprit » chrétien, et l’importance accordée à la mise en œuvre d’une conduite de vie méthodique spécifiquement orientée vers le salut, participe au premier chef d’un processus de « quotidianisation » du charisme religieux, prélude essentiel, dans une perspective wébérienne, à la « rationalisation éthique » et à l’autonomisation de la sphère religieuse dans la vie sociale. / By way of a historical perspective, this masters thesis aims to reconsider the weberian “ethical rationalization” theory as an explanatory factor for the modern transformation of the relationship between individuals and religion. Reviewing the changes in Renaissance religious thought—and contrasting it with the Medieval religious context—enables us to uncover a shift from a syncretic and ritualized religion that is filled with magical elements, towards an uncluttered, internalized and rational Christianity. The focus on Erasmus of Rotterdam’s religious humanist thought—considered here as a “historical figure” and carrier of these transformations—brings light on how Christianity was stripped of its mystical aspects and came to be understood as a comprehensive philosophical system. The dissemination of such a Christian “spirit”, as well as the importance granted to a methodical way of life specifically oriented towards salvation, play a key role in the appearance of a “quotidian ritualization” of religious charisma, which is in itself, according to Weber, an essential preliminary to an “ethical rationalization” and thus to the “autonomization” of the religious sphere in the social life.

La thèse analyse la façon dont Calvin justifie un engagement sans limite dans le travail, en faveur de la recherche de prospérité, alors que paradoxalement il condamne la quête d’enrichissement personnel et la poursuite de ses propres intérêts. Le devoir de travailler repose sur un devoir dit de lieutenance (lieu-tenance), qui signifie que tout homme est responsable d’agir tel que Dieu l’aurait fait à sa place. Il en découle la nécessité d’un engagement sans limite dans le travail, un devoir de performance individuelle et une responsabilité sociale. L’humain est compris comme fragile et dépendant des autres, ne pouvant surmonter sa fragilité qu’en s’engageant dans une relation d’alliance avec Dieu et avec les hommes. En contrepartie de son engagement, il trouve le bonheur. Cette interprétation diffère de l’éthique calviniste décrite par Max Weber dans l’Ethique Protestante et l’esprit du capitalisme. Elle accorde une grande valeur aux échanges économiques, à travers lesquels se construit la société. La justice consiste en la mise en œuvre conjointe de l’équité et de la libéralité dans les échanges. / The thesis analyzes the way Calvin justifies a commitment without limit in work, in search of prosperity, while paradoxically condemning the quest for personal enrichment and the pursuit of one’s own interests. The duty to work is based on a duty named lieutenancy. It means that every man or women is responsible for acting as God would have done in his or her place. Goods are given to lead to prosperity as a sign of divine providence in order to constitute a just and contented society. This entails the necessity of a limitless commitment to work, a search for individual performance and social responsibility. The human being is understood as fragile and depending on others, only being able to surmount his or her fragility through a covenantal relationship with God and people. In return for this commitment, he or she finds happiness. This interpretation differs from the Calvinist ethics described by Max Weber in The Protestant Ethic and the spirit of the capitalism. It leads to assigning a high value to economic exchanges, through which a fraternal society is constructed. Justice consists in implementing equity mutually and liberality in the exchanges.