15 ideas
22366 | There is no objectivity in social sciences - only viewpoints for selecting and organising data [Weber] |
Full Idea: There is no absolutely objective scientific analysis of 'social phenomena' independent of special and 'one-sided' viewpoints according to which expressly or tacitly, consciously or unconsciously they are selected and organised for expository purposes. | |
From: Max Weber ('Objectivity' in Social Sciences and Social Policy [1904], p.72), quoted by Reiss,J/Spreger,J - Scientific Objectivity 5.1 | |
A reaction: Weber urged some objectivity by not judging agents' goals. Also see Idea 22367 |
22367 | The results of social research can be true, and not just subjectively valid for one person [Weber] |
Full Idea: Cultural sciences do not have results which are 'subjective' and only valid for one person and not others. ...For scientific truth is precisely what is valid for all who seek the truth. | |
From: Max Weber ('Objectivity' in Social Sciences and Social Policy [1904], p.84), quoted by Reiss,J/Spreger,J - Scientific Objectivity 5.1 | |
A reaction: Weber said that although research interests are subjective, the social causes discovered can be objective. |
2764 | Full coherence might involve consistency and mutual entailment of all propositions [Blanshard, by Dancy,J] |
Full Idea: Blanshard says that in a fully coherent system there would not only be consistency, but every proposition would be entailed by the others, and no proposition would stand outside the system. | |
From: report of Brand Blanshard (The Nature of Thought [1939], 2:265) by Jonathan Dancy - Intro to Contemporary Epistemology 8.1 | |
A reaction: Hm. If a proposition is entailed by the others, then it is a necessary truth (given the others) which sounds deterministic. You could predict all the truths you had never encountered. See 1578:178 for quote. |
19080 | Coherence tests for truth without implying correspondence, so truth is not correspondence [Blanshard, by Young,JO] |
Full Idea: Blanshard said that coherent justification leads to coherence truth. It might be said that coherence is a test for truth, but truth is correspondence. But coherence doesn't guarantee correspondence, and coherence is a test, so truth is not correspondence. | |
From: report of Brand Blanshard (The Nature of Thought [1939], Ch.26) by James O. Young - The Coherence Theory of Truth §2.2 | |
A reaction: [compression of Young's summary] Rescher (1973) says that Blanshard's argument depends on coherence being an infallible test for truth, which it isn't. |
19508 | Contextualism needs a semantics for knowledge sentences that are partly indexical [Schiffer,S] |
Full Idea: Contextualist semantics must capture the 'indexical' nature of knowledge claims, the fact that different utterances of a knowledge sentence with no apparent indexical terms can express different propositions. | |
From: Stephen Schiffer (Contextualist Solutions to Scepticism [1996], p.325), quoted by Keith DeRose - The Case for Contextualism 1.5 | |
A reaction: Schiffer tries to show that this is too difficult, and DeRose defends contextualism against the charge. |
19509 | The indexical aspect of contextual knowledge might be hidden, or it might be in what 'know' means [Schiffer,S] |
Full Idea: One might have a 'hidden-indexical' theory of knowledge sentences: they contain constituents that are not the semantic values of any terms; ...or 'to know' itself might be indexical, as in 'I know[easy] I have hands' or 'I know[tough] I have hands'. | |
From: Stephen Schiffer (Contextualist Solutions to Scepticism [1996], p.326-7), quoted by Keith DeRose - The Case for Contextualism 1.5 | |
A reaction: [very compressed] Given the choice, I would have thought it was in 'know', since to say 'either you know p or you don't' sounds silly to me. |
7082 | Nature requires causal explanations, but society requires clarification by reasons and motives [Weber, by Critchley] |
Full Idea: Weber coined the distinction between explanation and clarification, saying that natural phenomena require causal explanation, while social phenomena require clarification by giving reasons or offering possible motives for how things are. | |
From: report of Max Weber (works [1905]) by Simon Critchley - Continental Philosophy - V. Short Intro Ch.7 | |
A reaction: This is music to the ears of property dualists and other non-reductivists, but if you go midway in the hierarchy of animals (a mouse, say) the distinction blurs. Weber probably hadn't digested Darwin, whose big impact came around 1905. |
22155 | We are disenchanted because we rely on science, which ignores values [Weber, by Boulter] |
Full Idea: Weber contends that modern western civilisation is 'disenchanted' because our society's method of arriving at beliefs about the world, that is, the sciences, is unable to address questions of value. | |
From: report of Max Weber (works [1905]) by Stephen Boulter - Why Medieval Philosophy Matters 6 | |
A reaction: This idea, made explicit by Hume's empirical attitude to values, is obviously of major importance. For we Aristotelians values are a self-evident aspect of nature. Boulter says philosophy has added to the disenchantment. I agree. |
20725 | The idea of duty in one's calling haunts us, like a lost religion [Weber] |
Full Idea: The idea of duty in one's calling prowls about in our lives like the ghost of dead religious beliefs. | |
From: Max Weber (The Protestant Ethic and the Spirit of Capitalism [1904], 5) | |
A reaction: Great sentence! Vast scholarship boiled down to a simple and disturbing truth. I recognise this in me. Having been 'Head of Philosophy' once is partly what motivates me to compile these ideas. |
21132 | Domination is probable obedience by some group of persons [Weber] |
Full Idea: Domination is the probability that a command with a specific content will be obeyed by a given group of persons. | |
From: Max Weber (Economy and Society [1919], p.53), quoted by Andrew Shorten - Contemporary Political Theory 06 | |
A reaction: Said to be an 'influential definition'. In principle you might have no domination, but be regularly obeyed because your commands were so acceptable to a very independent-minded group of people. That said, good definition! |
20722 | Acquisition and low consumption lead to saving, investment, and increased wealth [Weber] |
Full Idea: If people are acquisitive but consumption is limited, the inevitable result is the accumulation of capital through the compulsion to save. The restraints on consumption naturally served to increase wealth by enabling the productive investment of capital. | |
From: Max Weber (The Protestant Ethic and the Spirit of Capitalism [1904], 5) | |
A reaction: [compressed. He also quotes John Wesley saying this] In a nutshell, this is how the protestant ethic (esp. if puritan) drives capitalism. It also needs everyone to have a 'calling', and a rebellion against monasticism in favour of worldly work. |
20724 | When asceticism emerged from the monasteries, it helped to drive the modern economy [Weber] |
Full Idea: When asceticism was carried out of the monastic cells into everyday life, and began to dominate worldly morality, it did its part in building the tremendous cosmos of the modern economic order. | |
From: Max Weber (The Protestant Ethic and the Spirit of Capitalism [1904], 5) | |
A reaction: Since Max Weber's time I should think this is less and less true. If you hunt for ascetics in the modern world, they are probably dropped out, and pursuing green politics. Industrialists are obsessed with property and wine. |
20717 | Capitalism is not unlimited greed, and may even be opposed to greed [Weber] |
Full Idea: Unlimited greed for gain is not in the least identical with capitalism, and is still less in its spirit. Capitalism may even be identical with the restraint, or at least a rational tempering, of this irrational impulse. | |
From: Max Weber (The Protestant Ethic and the Spirit of Capitalism [1904], Author's Intro) | |
A reaction: The point is that profits have to be re-invested, rather than spent on pleasure. If we are stuck with capitalism we need a theory of Ethical Capitalism. |
20718 | Modern western capitalism has free labour, business separate from household, and book-keeping [Weber] |
Full Idea: The modern Occident has developed a very different form of capitalism: the rational capitalist organisation of free labour …which needed two other factors: the separation of the business from the household, and the closely connected rational book-keeping. | |
From: Max Weber (The Protestant Ethic and the Spirit of Capitalism [1904], Author's Intro) | |
A reaction: For small businesses the separation has to be maintained by a ruthless effort of imagination. Book-keeping is because the measure of loss and profit is the engine of the whole game. Labour had to be dragged free of family and community. |
20719 | Punish the heretic, but be indulgent to the sinner [Weber] |
Full Idea: The rule of the Catholic church is 'punishing the heretic, but indulgent of the sinner'. | |
From: Max Weber (The Protestant Ethic and the Spirit of Capitalism [1904], 1) | |
A reaction: Weber cites this as if it is a folklore saying. It seems to fit the teachings of Jesus, who is intensely keen on unwavering faith, but very kind to those who stray morally. Hence Graham Greene novels, all about sinners. |