You can read the paper here: http://www.people.fas.harvard.edu/~cantoni/cantoni_jmp_2_7_1.pdf
This deeper investigation of Weber's hypothesis makes me want to pursue more research that has been inspired by its flaws and/or strengths. Do certain patterns arise on land conquered by various christian denominations vs. sects of Islam or Jews, etc.? This week's reading concluded by referencing Weber's later essay entitled, "Economic Ethics of the World Religions (EEWR) - this might be a great place to further dive into this issue.
Taking into consideration the 2x2 matrix that Professor Jackson presented in his lectures, I am curious to know if various religious identities have traditionally more (im)permeable boundaries. It is certainly the case that all religious identities believe that they hold the correct view of the world and follow the only right moral compass, however, maybe the variance between their beliefs is that they have the authority to make decisions and impact their surroundings. Buddhists would definitely be more permeable/attunement leading them to operate more for a common purpose/integration. Islam is often confused in the news these days - amid the extremist terrorist attacks - as an identity with impermeable/autonomy and as a result operating without a respect for human rights or global governance mechanism and therefore fitting the definition of anarchy. However, in the lecture, the professor identified the more correctly as a permeable autonomy operating as a greater community.
Categorizing actors by their beliefs - or ideas - when religion is the main element of the social situation defining their environment seems to elevate those ideas to more than just a shared idea. After this week's coursework, my main conclusion is that it is important for religious leaders who also find themselves in community leadership positions to remember that their motivations are subjective. Additionally, I think it is important for secular community leaders to remember that when religious leaders are actors on the international stage, they are not motivated by rational calculations.
Categorizing actors by their beliefs - or ideas - when religion is the main element of the social situation defining their environment seems to elevate those ideas to more than just a shared idea. After this week's coursework, my main conclusion is that it is important for religious leaders who also find themselves in community leadership positions to remember that their motivations are subjective. Additionally, I think it is important for secular community leaders to remember that when religious leaders are actors on the international stage, they are not motivated by rational calculations.
katherine,
ReplyDeleteThese are some interesting ideas. One thing to keep in mind - Weber's claims are about early Modern Europe and its effect on the early 20th century (when he is writing). To expand beyond that is not to contradict Weber for numerous reasons.
I do wonder if protestantism and its emphasis on the individual makes its follower more 'impermeable' than other religions which might have a more social or communitarian outlook.
Professor, I do agree that applying Weber's theory to another time period has some unavoidable complications. In addition, the thought of individualism in Protestantism is fascinating. Even if a Protestant faith can be seen as an individual contract with God, a community of Protestants has to work as a team to achieve superior economic development and therefore cannot attribute everything to the success of an individual.
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