A Note on Max Weber's Definition of Judaism as a Pariah-Religion

Momigliano, Arnaldo

doi:10.2307/2504547

Cited by 37 publications

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“…Throughout the centuries this pact remained the foundation of the self-regulation of the Jewish communities and therefore saved the Jews from whatever self-abasement can be associated with the word pariah. (Momigliano, 1980: 177)Furthermore, the depiction ‘pariah’ is not consistent with the level and type of continual interaction between Jewish and the majority societies. As Zolkos (2014) points out, the analogy with the Hindu caste system does not work because there the pariahs were excluded and untouchable and the Brahmins were not looking to them for legitimation.…”

Section: Domination Subordination and The Subalternmentioning

confidence: 98%

Arendt’s ‘conscious pariah’ and the ambiguous figure of the subaltern

Ray

Diemling

2016

European Journal of Social Theory

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Section: Domination Subordination and The Subalternmentioning

confidence: 98%

Arendt’s ‘conscious pariah’ and the ambiguous figure of the subaltern

Ray

Diemling

2016

European Journal of Social Theory

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“…While Weber’s conception of the Jews as a pariah people is controversial and contested on sociohistorical (e.g. Maccoby, 1996; Momigliano, 1980; Shmueli, 1969) and methodological grounds (e.g. Abraham, 1992; Schluchter, 1981), for the purposes of this explication, it suffices to note that for Weber (1967a), only Christianity, ultimately Protestantism, was fully capable of producing the rationalizing ethic constitutive of the West because it was not bound to “those aspects of the ethic enjoined by the Old Testament which ritually characterize the special position of Jewry as a pariah people” (p. 4).…”

Section: Disenchantment Of the Worldmentioning

confidence: 99%

Disenchantment of the world: Weber, Judaism, and Maimonides

Zisook

2017

Journal of Classical Sociology

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One of the central comparative-historical features of Max Weber’s sociology of religion is his theory of disenchantment, whereby magical forms of social action come to be eclipsed by religious forms. This article explicates Weber’s theory of disenchantment, underscoring his original distinction between magic and religion, while emphasizing the unique and often underappreciated position Judaism occupies in Weber’s theory. I accord special significance to the philosopher Maimonides as a medieval expositor of an ideal typically disenchanted form of Judaism. I apply Weber’s theory of disenchantment as a framework for understanding two central features of Maimonides’ intellectual legacy: (1) Maimonides’ codification of Jewish law; and (2) Maimonides’ philosophical and sociohistorical rationalizations of Biblical commandments. In so doing, I situate Maimonides within the broader discourse of sociology of religion and extend a Weberian analysis of Judaism into the medieval period, demonstrating that the role of Judaism in the historical development of “Western” rationality is not alone a product of antiquity as Weber contended.

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“…8. See Shmueli (1968), Momigliano (1980) and Tyrell (2011). For the Nietzschean origins of Weber's concept, see Lichtblau (2001).…”

Section: Notesmentioning

confidence: 99%

The Logic of Welfare: Religious and Sociological Foundations of Social Policy Rationality

Rieger¹

2013

International Journal of Social Quality

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The article aims to contribute to the sociological theory of the welfare state by addressing a fundamental puzzle of social policy, namely, the weakness of its claim to be a rational effort of society dealing with problems of social integration. Drawing on the work of Franz-Xaver Kaufmann, I distinguish between the cultural or ideational side of the welfare state and the social engineering or outcome side, arguing to take the rhetoric and symbolism of social policy more seriously. The integration of society is more due to the communicative action of social policy than to its organizational quality. As early as the axial age civilizations, symbolism and ideology emerged as an autonomous field of social conflict and societal union. Taking ancient Israel as an example, I argue that societal integration may take place even in the absence of strong institutional correlates of social politics. This can help to explain why the welfare state in modern society is compatible with ever-increasing economic and social inequality.

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A Note on Max Weber's Definition of Judaism as a Pariah-Religion

Cited by 37 publications

References 0 publications

Arendt’s ‘conscious pariah’ and the ambiguous figure of the subaltern

Arendt’s ‘conscious pariah’ and the ambiguous figure of the subaltern

Disenchantment of the world: Weber, Judaism, and Maimonides

The Logic of Welfare: Religious and Sociological Foundations of Social Policy Rationality

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