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Inner-worldly asceticism : ウィキペディア英語版 | Inner-worldly asceticism Inner-worldly asceticism was characterized by Max Weber in ''Economy and Society'' as the concentration of human behavior upon activities leading to salvation within the context of the everyday world.〔G. R. Elton, ''Reformation Europe'' (1969) p. 278〕 He saw it as a prime influence in the emergence of modernity and the technological world,〔John O'Neill, ''Sociology as a Skin Trade'' (1972) p. 14 and p. 60〕 a point developed in ''The Protestant Ethic and the Spirit of Capitalism''. ==Four-fold typology==
Weber's typology of religion set off the distinction between asceticism and mysticism against that between inner-worldly and other-worldly orientations, to produce a four-fold set of religious types.〔Talcott Parsons, Introduction, Max Weber, ''The Sociology of Religion'' (1971) p. li〕〔Pawel Stefan Zaleski "Ideal Types in Max Weber’s Sociology of Religion: Some Theoretical Inspirations for a Study of the Religious Field", ''Polish Sociological Review'' No. 3(171)/2010〕 According to Talcott Parsons, otherwordly stances provided no leverage upon socio-economic problems, and inner-worldly mystics attached no significance to the material world surrounding them,〔Parsons, p. li-lii〕 the inner-worldly ascetic acted within the institutions of the world, while being opposed to them, and as an instrument of God. However Stefan Zaleski showed that inner-worldly mysticism that is magic was interested in active transformation of reality.〔 In religions which can be characterized by inner-world-asceticim, the world appears to the religious virtuoso as his responsibility.〔Weber, Max. "Asceticism, Mysticism and Salvation." In ''Economy and society; an outline of interpretive sociology''.. New York: Bedminster Press, 1968. 542.〕
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