Max Weber et l'anthropologie

Abstract

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Les Formes Élémentaires de la vie religieuse: passado, presente e futuro

“…20 Discuti essa questão em Tiryakian, 1988. 21 Não é necessário que me alongue em detalhes da discussão de Durkheim sobre a gênese do sagrado em sua interpretação dos relatos etnográficos de Spencer e Gillen sobre os rituais corrobori. Digo "interpretação", porque as emoções experimentadas pelos indivíduos Arunta ou, inclusive, pelos anônimos indivíduos que participaram de momentos como as Cruzadas, ou a Assembléia Geral de 4 de agosto de 1789 que aboliu o feudalismo, são interpretadas por Durkheim 22 como valendo-se da força da coletividade para elevar (moralmente) os indivíduos a outro plano existencial.…”

Race and its reformulation in Max Weber: Cultural Germanism as political imperialism

“…Weber’s appreciation of the Black scholar W.E.B Du Bois has been taken to indicate ‘Weber’s resolutely antiracist personal attitude and his opposition, as a researcher, to so-called “scientific” racial theories’, an attitude which ‘also appears in his relationship with his Jewish colleagues like Georg Simmel’ (Löwy and Varikas, 2021: 74). While enjoying friendly personal relations with Simmel, and supporting Jewish academics against exclusion from university careers, Weber opposed recruitment of Jews to the officer corps and objected to Jewish migration (Radkau, 2009: 434, 433).…”

“…Although evidence exists of Weber’s opposition to antisemitism, ‘a lot can be adduced that points in the other direction’ (Radkau, 2009: 427). Löwy and Varikas (2021: 74) acknowledge that in the 1890s Weber ‘revealed a virulent nationalism bordering on cultural racism’ directed towards Polish migrant workers east of the Elbe. But Weber’s vigorous antipathy to the Poles, ‘Polish pigs’, and his fixation on the ‘Polish question’, the ‘only thing that interests me’ (quoted in MA Weber, 1975/1926: 77, 570), continued throughout his adult life (quoted in MA Weber, 1975/1926: 202, 221–222, 224–225, 401–402, 631–632).…”