- Copyright Page
- About the Editors
- Abbreviated Titles for Max Weber’s Texts
- Chronology of Max Weber’s Life
- Max Weber Past, Present, and Future
- Economics and Society and the Fate of Liberal Capitalism
- Max Weber’s Analysis of Capitalism
- Money, Credit, and Finance in Capitalism
- Law and the Development of Capitalism
- Is There a Future for Bourgeois Liberalism?
- Contemporary Capitalism and the Distribution of Power in Society
- Weberian Social Theory: Rationalization in a Globalized World
- Democracy, Partisanship, and Civil Society
- Nation, Nation-State, and Nationalism
- The Weberian City, Civil Society, and Turkish Social Thought
- The Modern State and Its Monopoly on Violence
- The Relevance of Weber’s Conception and Typology of <i>Herrschaft</i>
- The Supranational Dimension in Max Weber’s Vision of Politics
- Plebiscitary Politics and the Threats to Legality: Some Classical Insights on a Current Phenomenon
- Politics and Ethics, and the Ethic of Politics
- Max Weber’s Ethics for the Modern World
- Max Weber and the Late Modernization of Catholicism
- The “Disenchantment of the World” or Why We Can No Longer Use the Formula as Max Weber Might Have Intended
- The Literati and the Dao: Vernacular and Nation in China
- Class, Caste, and Social Stratification in India: Weberian Legacy
- Including Islam
- The Study on Ancient Israel and Its Relevance for Contemporary Politics
- The Rationalizations of Culture and Their Directions
- Max Weber and the Sociology of Music
- Contemporary Life Conduct and Existential Cultures
- From Occidental Rationalism to Multiple Modernities
- Max Weber and the Idea of the Occident
- Intellectuals, Scholars, and the Value of Science
- The Iron Cage in the Information Age: Bureaucracy as Tangible Manifestation of a Deep Societal Phenomenon
- Causation, Value Judgments, <i>Verstehen</i>
- Realism and Reality in Max Weber
Abstract and Keywords
Weber’s concept of Islam as a cultural configuration including religion, society, and political order was conceived against the backdrop of Europe’s supposed uniqueness and exemplary path to modernity. Yet his ambition of advancing transcultural understanding and exploring a plurality of developmental histories offers inspiration to this day also for the Islamic perspective. Repositioning his ideas about warrior Islam, Islamic beliefs, Islamic law, and patrimonialism in the context of contemporary postcolonial, postmodern, and global theory reveals details, correlations, and perspectives that Weber at the time ignored or omitted. Complementing theory with up-to-date historical research on the Middle East provides further corrections. A critical appraisal of Weber’s approach and the discussions it triggered allows recognition of the dynamics of Islamic history, such as the role of religion and religious authority in the evolution of state–society relations. It also assists in understanding Islamic features of modernity, including fundamentalism and the role of tradition, that inform the tension between moral values and politics. Going beyond the historical limitation of Weber’s assessment of prevalent features of Islam, the vitality of Islamic tradition and its particular pathway to modernity are recognizable in terms corresponding with the intention of Weber’s transcultural approach and its contemporary reinterpretations.
Stefan Leder is professor emeritus of Arabic and Islamic studies at Martin Luther University in Halle, Germany, and directed the Orient-Institut Beirut (Lebanon), a research institute in the humanities and social sciences (2007–2017). His current work concerns the discursive contexts and theoretical framing of traditions of political thought in the MENA region and beyond. His related English publications include “Sunni Resurgence, Jihād Discourse and the Impact of the Frankish Presence” and “Towards a Historical Semantic of the Bedouin” (both available online: www.menalib.de/en/), as well as “Religious Texts and the Islamic Purity Regime” in Discourses of Purity in Transcultural Perspective (300–1600) (2015).
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