#Weber

[whatareyoureallyafraidof]

These people never seem to tire of showing us what complete pieces of shit they are!

[lynnemariehedvig]

TECHNOLOGIES

United States of America

[all-things-barbecue]

BBQ Equipment, Tools & Flavors of the Trade!

[transmutationisms]

Re: last post, if you ever have the time i'd love to hear your thoughts about puritanism and the way it's talked about online.

i kind of already bitched about this here but i find it irritating and counterproductive when people jump to diagnose a social problem as being "because of puritanism" because a) invariably the social value or taboo in question is something that also applies to like every other subset of christianity as well as other religions / systems of social control, so the only thing they're actually zeroing in on is the fact that in the usa, of these groups, puritans exerted a historically anomalous amount of social influence in parts of the colonial period, but more importantly b) it's terrible analysis because it blames an ideological position instead of engaging with the material realities and factors driving whatever tension or problem is on the table; in the classic case this means blaming capitalism itself on puritanism, which is so ass-backwards i rly don't see how anybody ever lets this pass as 'leftist' discourse; capitalism develops as forces of production change over time, and what weber calls the accompanying 'work ethic' is much better situated within a framework of biopolitics that is capable of explaining how and why the state comes to view its populace and their bodies as biological resources that can be worked, controlled, and cultivated for its benefit

[bunelgaaa]

Composer yaoi were getting real

[pustoe-mesto]

WATCHER (2022), dir. Chloe Okuno

“I spend all day looking after my father, he's very sick. And so, sometimes I go to the window and just look at people going about their day. I know it is a sad hobby. But no one has really noticed before. ‘You've really become a sad old man now,’ I thought. ‘Dreaming up a pretty girl who's finally looking back at you.’ But then you waved. And I thought that you were saying hello.”

[cindysimblr]

Argenta and Jon Farmer hit it off, but Clement doesn't think Henry Entenman is all that attractive. Luckily, she meets Hamon Berger next, who is more up to her taste.

Back at home, Bliant grows into a toddler. He loves the heat and has a very unfortunate case of the custom sliders syndrome: He literally can't open his eyes. A Sim Surgery later, he looks much better.

Meggy seems to like babies more than toddlers, because she wants another one right away. Well, too bad, you're too old now, Meggy. Time to help the toddler gain skills, instead.

[ensinia-internetstranger]

My wee little 37 year old and her tall ass 26 year old intern <3

This was some art I drew of a specific segment of some fanmade voice lines I've been giving them. You can see the text that got cut off The lines in question? Rennick: *over intercom* MCLEARY!! I dinnae got all day! I told you I want you up here now! As in RIGHT NOW!! Goobus: Crikey, what’d ya do tae piss ‘im off? Weber: Ay, I zhink ve oughta stop holdin’ ‘im hostage. Weber: Ya vant Davey gunnin for us next? (that isn't the full interaction. I'd be down to give you some of their lines if you nerds wanna see it)

[librastarfragment]

Can't decide which image layout I like more so you guys get both

[milestonekestrel]

Secret Alternate Timeline in my Weber trying to throw rennick off board ask where people let her do it (she pulls him back out and he doesn't fuck with her again)

Brodie: god damnit. now I gotta pull HIM out too.

[infinitelytheheartexpands]

well apparently my brain went “it’s september so it’s That Season Of The Year To Think Abour Der Freischütz”

[monkeyssalad-blog]

1920 to please one woman by Al Q

[bocadosdefilosofia]

El destino de nuestro tiempo, racionalizado e intelectualizado y, sobre todo, desmitificador del mundo, es el de que precisamente los valores últimos y más sublimes han desaparecido de la vida pública y se han retirado, o bien al reino ultraterreno de la vida mística, o bien a la fraternidad de las relaciones inmediatas de los individuos entre sí. No es casualidad ni el que nuestro arte más elevado sea hoy en día un arte íntimo y nada monumental, ni el que sólo dentro de los más reducidos círculos comunitarios, en la relación de hombre a hombre, en pianissimo, aliente esa fuerza que corresponde a lo que en otro tiempo, como pneuma profético, en forma de tempestuoso fuego, atravesaba, fundiéndolas, las grandes comunidades.

Max Weber: El político y el científico. Alianza Editorial, págs. 229-230. Madrid, 1979.

TGO

@bocadosdefilosofia

@dias-de-la-ira-1

[transmutationisms]

can you talk a bit more about weber (im refering to a post you made earlier today i think)? i know a bit about the protestant ethic theory but not really the historical context in which it was written nor how it's used today. thanks!

so, weber's argument is essentially that protestant (specifically calvinist and puritan) theology played a major causal role in the development of capitalism in northern europe following the reformation. his position was that protestant ethics, in contrast to catholicism, placed a high moral value on secular, everyday labour, but also discouraged the spending of one's wages on luxury goods, tithing to the church, or giving overmuch to charity. thus, protestants invested their money in business and commercial ventures instead, turning the generation of capital into a moral endeavour and venerating hard work and economic productivity as ways to ensure one's soul was saved (as the buying of indulgences was not an option for protestants).

this is a bad argument. at core it is idealist, subordinating an economic development to religious ideology. weber never explains how the actual, material economic changes he wants to talk about were effected by a set of ideas; he doesn't consider the possibility that the ideas themselves reflected in some way the material and economic context in which they were developed; he doesn't differentiate between protestantism as a causal factor in the development of capitalism, versus the possibility that capitalism and protestant conversion both resulted from some other factor or set of factors. <- these types of problems are endemic to 'history of ideas' aka 'intellectual history' because merely writing a history of the (learned, published) ideas circulating at a given time doesn't tell you jack about how and whether those ideas were actually implemented, how common people reacted to them or resisted them, what sorts of material circumstances the ideas themselves were formulated amidst, and so forth.

in the case of weber, it's very easy to poke holes in this supposed relationship between protestantism and capitalism. even in western europe alone, we could look at a country like france, which was quite catholic, never became predominantly or even significantly protestant, and yet also industrialised not long after, eg, the netherlands and england. we could also look at what historian michael kwass calls "court capitalism" in 18th-century france, which was a largely non-industrial form of capitalism that depended on the catholic king's central authority in order to ensure a return on investment. france at this time had a burgeoning luxury culture and a centralised, absolutist government that was closely entwined with the powerful catholic church—yet it also had economic development that is recognised as early capitalist, along with growing social and economic tensions between the nascent bourgeois and petit-bourgeois classes and the aristocracy. this is not even close to being the earliest example of capitalist or proto-capitalist economic development (some predates the reformation!), and again, this is within western europe alone—we could and should also point out that capitalism is not solely a european phenomenon and can and does coexist with other, radically different, religious ideology (i have problems with jack goody's work but this is something i think it can help elucidate).

weber argued that the 'spirit of capitalism' was no longer dependent on the protestant theology that had initially spawned it—but again, here we see issues with idealist methodologies in history. at what point, and how, does this 'spirit' become autonomous? what is it that has taken hold, if weber is not talking about the 'protestant ethic' itself and is also not interested in analysing the material changes that comprise capitalism except as effects of some underlying ideology? well, it's what he sees as a general shift toward 'rationalisation' and 'disenchantment' of the world, leading to an understanding of late 19th- and early 20th-century capitalism as a kind of spiritually unmoored servitude to mechanism and industry. this in turn relates back to weber's overall understanding of the legacy of the 'scientific revolution', which is another can of (bad) worms. there is a lot to say about these elements of weber's thought, but for starters the idea that europe was the progenitor of all 'scientific advancement', that it then simply disseminated such knowledge to the rest of the world (the apotheosis of the centre-periphery model, lmao), and that europe has become 'disenchanted', ie irreligious, as a result of such scientific advancement... is just patently bad analysis. it's eurocentric, chauvinistic, and simply demonstrably untrue in like twelve different ways.

anyway, when i see conservatives and reactionaries cite weber, i'm not surprised. his arguments are conservative (his entire intellectual paradigm in this text was part of his critique of marx and the premises of materialist / contextualist history). but when i see ostensible leftists doing it, often as some kind of dunk on protestantism (or christianity more generally, which is not even a good reading of weber's own understanding of catholicism), it's more irritating to me. i am not interested in 'leftisms' that are not materialist. weber's analysis is a bad explanation of how and why capitalism took hold; it doesn't even work for the limited northern european case studies he starts with because, again, idealist history fundamentally fails to explain how ideology itself creates material change. like, "some guy writes something down -> ??? -> everyone just agrees with him -> ??? -> stuff happens somehow" is not a good explanation of any phenomenon, lmao. if we are stuck on the idea that capitalism, a set of economic phenomena and real relations of production, is the result of ideology, then we will also be stuck trying to 'combat' capitalism on the ideological level. it's unserious and counterproductive. weber's analysis has retained an outsize position in the sociological historiography because it's an attractively simplistic, top-down, idealist explanation of both capitalism and protestantism that makes centuries worth of material changes to production forms into a kind of ideological coup ushering in an age of 'rationalism'. this is just not a text that tells us, leftists, anything politically useful. at best it is an explication of the internal psychological logics of (some) forms of protestantism in (some) places and contexts.

[kelly-danger]

The Protestant Ethic and the Spirit of Capitalism by Max Weber is kinda making me go "wow he gets it" cause my deep seated hatred for reform calvanistic theology goes all the way back to when I was like 9 at a anabaptist christian camp and they hired a bunch of nazarines for some reason and they were all like, strict and boring losers!!! They beleived in predestination which anabaptists arent about and also I feel that the music that year was lacking as well for that reason. Also id bible quiz againt nazarines and they just like, were taking it way to seriously. Im Like bruh fr lighten up, acting like youre gonna get paddled of you dont know the answer to a situation question (who said it...and to whom? "Feed my lambs") but they probably would. Thats just the vibe of the nazarines

[helluvaskull]

Hazbin Hotel: Weber.

A new oc sinner I made to be a resident of the hotel. He is heavily inspired by the devilartemis version of Kermit personality wise and appearance.