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Religion: Religion is a system of beliefs and practices that relate humanity to spirituality and moral values. Many religions have organized communities of believers and some have sacred texts or scriptures. Some religions have no formal organization or sacred texts. See also Religious belief, Theology, Christianity, Judaism, Islam, Word of God, God, Bible, Bible criticism.
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Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments.

 
Author Concept Summary/Quotes Sources

Max Weber on Religion - Dictionary of Arguments

Habermas III 235
Religion/Weber/Habermas: Weber examines the religious foundations of rational living in everyday consciousness, e.g. of Calvinists, Methodists, Pietists, Anabaptist sects. Main features are
- Radical condemnation of magical means
- loneliness of the individual believer
- Secular fulfilment of professional duties as an obedient instrument of God
- Transformation of Judeo-Christian world rejection into an inner-worldly asceticism.
- Principle-led autonomous lifestyle.
>Calvinism
, >Judaism, >Christianity, >Religious belief.
Habermas III 273
Religion/Weber/Habermas: Weber thesis: there is a commutated rationalization of all world religions. According to F. H. Tenbruck, Weber was thus in the group of evolutionism at that time.(1)
>Rationalization.
Tenbruck: "The rational constraints that religions are to follow arise from the need to receive a rational answer to the theodicy problem, and the stages of religious development are the ever more explicit versions of this...
Habermas III 274
...problem and their solutions. (2)
>Theodicy.
Monotheism/Weber/Tenbruck: for Weber, monotheism was an idea that first had to be born, but then had far-reaching consequences.
Punitive God: the idea of a rewarding and punitive deity was also new, as was the sense of mission, according to which the human had to understand himself/herself as an instrument of God.
Protestantism/Weber/Tenbruck: added to this the predestination. (3)
>Protestantism.
Habermas III 274/275
R. DöbertVsWeber: Weber does not distinguish enough between the problematic content and the structures of consciousness that emerge from the ethicization of world views. (4)
Contents: reflect the various solutions to the theodicy problem.
Structures: can be seen in the statements on the world, which are determined by formal world concepts.
>Worldviews.
Habermas III 281
Weber: The world religions try to satisfy "the rational interest in material and immaterial balance" by explanations that increasingly meet systematic demands. (5)
Habermas III 293
Disenchantment/World Images/Religion/Modernity/Weber/Habermas: Weber observes de-enchantment above all in the interaction between believers and God. The stronger this is designed as communication,
Habermas III 294
the more strictly the individual can systematize his/her inner-worldly relations under the abstract aspects of morality.
>Disenchantment.
This means
a) The preparation of an abstract concept of the world
b) The differentiation of a purely ethical attitude in which the actor can follow and criticize norms
c) The formation of a universalistic and individualistic concept of persons with the correlates of conscience, moral accountability, autonomy, guilt, etc.
The reverent attachment to traditionally guaranteed concrete orders of life can thus be overcome in favour of a free orientation towards general principles.
- - -
Habermas IV 281
Religion/Weber/Habermas: Weber has shown that the world religions are dominated by a fundamental theme, namely the question of the legitimacy of the unequal distribution of happiness among people.
Theodicy/Weber/Habermas: the theocentric world views designed theodicies to reinterpret and satisfy the need for a religious explanation of the suffering perceived as unjust into an individual need for salvation. Cosmocentric worldviews: offer equivalent solutions to the same problem. Common to religious and metaphysical worldviews is a more or less pronounced dichotomous structure that makes it possible to relate the socio-cultural world of life to a background world. The world behind the visible world of this world and phenomena represents a fundamental order; such worldviews can assume ideological functions if the orders of the stratified class society can be represented as homologies of this world order.
>Metaphysics.

1.F.H. Tenbruck, Das Werk Max Webers, KZSS, 27, 1975, p. 677
2. Ibid p. 683
3. Ibid p. 685
4. R. Döbert, Systemtheorie und die Entwicklung religiöser Deutungssysteme, Frankfurt 1973.
5. M.Weber, Gesammelte Aufsätze zur Religionssoziologie, Vol. I Tübingen, 1963, p. 253.

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Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments
The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.

Weber I
M. Weber
The Protestant Ethic and the Spirit of Capitalism - engl. trnsl. 1930
German Edition:
Die protestantische Ethik und der Geist des Kapitalismus München 2013

Ha I
J. Habermas
Der philosophische Diskurs der Moderne Frankfurt 1988

Ha III
Jürgen Habermas
Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981

Ha IV
Jürgen Habermas
Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981

Ha I
J. Habermas
Der philosophische Diskurs der Moderne Frankfurt 1988


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