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Ernest Gellner argued that, although disenchantment was the inevitable product of modernity, many people just could not stand a disenchanted world, and therefore opted for various "re-enchantment creeds", such as psychoanalysis, Marxism, Wittgensteinianism, phenomenology, and ethnomethodology. [14]
Its emphasis on the importance of one's calling encouraged the differentiation of life-spheres, while its rationality favoured an emphasis on natural law [8] – further aspects enhancing the impact Weber postulated such asceticism had upon the development of capitalism, [9] or rather the particular type of capitalism Weber saw as marked by ...
The Rejection and the Meaning of the World, known also as World Rejection and Theodicy (German: Stufen und Richtungen der religiösen Weltablehnung), is a 1916 essay written by Max Weber, a German economist and sociologist.
In his 1904 book The Protestant Ethic and the Spirit of Capitalism, Weber introduces the metaphor of an "iron cage": The Puritan wanted to work in a calling; we are forced to do so. For when asceticism was carried out of monastic cells into everyday life, and began to dominate worldly morality, it did its part in building the tremendous cosmos ...
The process of disenchantment caused the world to become more explained and less mystical, moving from polytheistic religions to monotheistic ones and finally to the Godless science of modernity. [174] Older explanations of why events occurred relied on the belief in supernatural interference in the material world.
In graduate school, Storm received training in continental philosophy and critical theory, traditions that are cited and discussed in The Myth of Disenchantment. [1] Storm's earlier work, including his 2012 book The Invention of Religion in Japan, extensively discussed questions of theory in religious studies and European intellectual history, especially in the early modern period.
Secularization is sometimes credited both to the cultural shifts in society following the emergence of rationality and the development of science as a substitute for superstition—Max Weber called this process the "disenchantment of the world"—and to the changes made by religious institutions to compensate.
Weber knew (and personally regretted) that European societies had been rejecting supernatural rules of behavior since the Age of Enlightenment. He called this discrediting of value-rational ends " disenchantment ", [ 3 ] and feared that placing faith in practical conditional ends destroys human freedom to believe in ultimate moral ends.