By Ahmad Sadri
The social position of intellectuals was once a pervasive motif in Weber's notion, really in his works on faith and politics. Comprehensively studying and lengthening Weber's paintings at the topic, Sadri offers a brand new viewpoint at the intelligentsia and its position in society. He additionally offers a man-made typology of intellectuals which spans either japanese and Western traditions. Culling Weber's scattered observations at the topic, Sadri lays a theoretical origin for a Weberian sociology of intellectuals, making it a priceless source for students drawn to the reflections of this nice philosopher.
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Additional info for Max Weber's Sociology of Intellectuals
Weber also refused to treat Jewish prophecy in terms of the economic infrastructure. Jewish prophets came from diverse origins (Weber, Judaism, p. 277), he pointed out, yet they often conveyed a similar message, addressing the negatively privileged and uneducated strata. Their prophecy of doom was hardly marketable, and their intellectual efforts went unremunerated (Weber, Economy I, p. 441). Despite ties to the traditional intelligentsia, they fought against the dominant cultured strata and prophets of good fortune, as well as their patrons, the Jewish kings (Weber, Judaism, pp.
In this manner the "valuerelevant interest" of the investigator is converted into a tool for recreating a scientific image of the past. But first the fetish of an unchangeable past that confronts the historian as an "invincible rock" must be broken. Neither the advocates of ideal or material determinism nor the practitioners of traditional historiography are exempt from this challenge. Weber fought the tyranny of the past by cutting off the chain of events that seem to have "necessitated" a given historical happening.
They become real in so far as the agents (intellectuals or intelligentsia) embody them. But it must also be emphasized that this manner of classification is itself as much a logical conjecture as it is a culturally specific one. It is not part of reality but rather of logic and culture. To better understand this we need to explain our second statement in relation to ideal types. Here we modify the already emphasized fictitiousness of the ideal types and encourage reflection on the nature of their falseness.
Max Weber's Sociology of Intellectuals by Ahmad Sadri