“Not a Club for Ethical Culture”: The Early Writings of Max Weber,Liang Qichao,and Kang Youwei on the Stock Exchange

This paper examines early discussions of stock exchanges by Max Weber, Liang Qichao, and Kang Youwei and considers their contemporaneity. Despite different contexts, the discussions shared a nineteenth-century preoccupation with global competition and Darwinian struggles for survival. All reveal the attendant anxieties of latecomer nations experiencing belated modernity. Weber, however, wrote from a position that embraced German colonialism, whereas Liang and Kang’s advocacy of stock exchanges was marked by concerns for the Chinese nation that emerged as a result of the experience of colonialism and economic imperialism.     

The Politics of Sources Meets the Practices of the Librarian: An Interview with Esther Chen**

[I] want to single out one phenomenon that could be called the ‘politics of sources’. It points to the extent to which the histories that both scientists and historians can write are artifacts of the available sources. The Rockefeller Foundation not only opened its archives very early on for historical work but also invested a lot in making the archives readily available for historical exploration. During the 1980s, many young historians took advantage of this opportunity. Thus, in a relatively early phase of the professional historiography of molecular biology, one could have gained the impression that the development of the new biology as a whole was a bio-politically directed enterprise of the Rockefeller Foundation sustained by the vision that social processes could ultimately be controlled by biological processes.     

A Weberian approach to the history of ethics: Aquinas and Kant

A distinction between hard-to-shake but rational convictions, on the one hand, and the rationality that calculates causal and logical consequences, on the other hand, can generate questions for the history of ethics. Most moral thinkers draw some such distinction but the contours of the line differ greatly, and, in drawing the line, past moral thinkers tend to be influenced by their own deeply held principles, which in turn tend to reflect their social world. Questions about where the line between values and instrumental calculation are drawn and about the effect on this of the moral thinkers own social world are applied by way of illustration to Thomas Aquinas and Kant. The paper attempts to use Weberian social theory to elucidate a theme in the history of ethics, making every effort to keep the two kinds of theory distinct.     

From the ‘spirit of capital’ to the “spirit” of capitalism: The transition in German economic thought between Lujo Brentano and Max Weber

I dedicate this essay to the memory of the late Wolfgang Mommsen—the subject would have been congenial to him. It is one of a series of offshoots from a central project: a scholarly edition of Max Weber's Protestant Ethic with commentary. When I first told Prof. Mommsen of my plan in 1994 he looked me full in the face and gave a characteristic growl: “All that work!” Here was a man who knew what he was about. My thanks to Ross McKibbin and Keith Tribe for reading this paper in draft.

The article begins by examining Max Weber's relations with Lujo Brentano, much the most important “precursor” to Weber in the field of economics. In particular, Brentano conducted a form of parallel inquiry into the rise of ‘the spirit of capital’ in England 35 years before Weber looked for the origins of “spirit” of capitalism there, and the contrast between these two ideas casts much light both on Brentano and on Weber's Protestant Ethic. This personal history leads into a broader history of the transition in German economic thought between the 1860s – the formative decade for Brentano but also the era of Marx's Capital – and that of Weber's generation coming to maturity c.1890. Marx and Weber remain the two great canonical thinkers and original minds; but any authentic historical comparison between Marx and Weber must take in Brentano. The essence of the contrast between the generations is that between Weber's novel conception of an ethical ‘capitalism’, and the materialism and naturalism underpinning Brentano's and Marx's ‘capital’, although Weber and Brentano are alike as liberals, democrats and bourgeois.     

Talcott Parsons as translator of Max Weber's basic sociological categories

The first four chapters of Max Weber's Economy and Society presented by Talcott Parsons in 1947 as Theory of Social and Economic Organization present a coherent and complete analysis of social, economic and political structures based upon a consistent theory of social action and its understanding. Parsons did not see them this way. His lengthy introduction sought to insert them into his own “action frame of reference”, and his rearrangement of the text made it difficult for a reader to understand why it was constructed the way that it is. This essay describes how Parsons came to be principal translator and editor of the text, examines the changes that he made to it, and links his editorial practice to the analytical procedures that he followed in his Structure of Social Action.     

“Lachkabinett” und “großes Fest” der Physiker. Walter Grotrians “physikalischer Einakter” zu Max Plancks 80. Geburtstag

“Funhouse” and “Big Celebration” of the Physicists. Walter Grotrian's ?Physical One‐Act Play”? for Max Planck's 80th Birthday. On the occasion of Max Planck's 80th birthday on April 23, 1938, a “big celebration of the physicists” (großes Fest der Physiker) was celebrated at the Harnack‐House in Berlin. The festivities were organized by the German Physical Society. Part of the ceremony was a “Physical One‐act‐play” (Physikalischer Einakter) written by the Potsdam astrophysicist Walter Grotrian. The actors of the humorous play were chief protagonists in the development of quantum theory such as Debye, Sommerfeld and Heisenberg. In this essay we analyze Grotrian's drama against the background of both the festive event and the professional and social setting of the physicists. We argue that below the level of comedy a number of characteristic and normally unexpressed aspects of the epistemic culture of the German physics by the end of the nineteen‐thirties is treated in the play.     

“经济利益不是生活的全部”——理查德·亨利·托尼的资本主义批判

托尼的《宗教与资本主义的兴起》与韦伯的《新教伦理与资本主义精神》齐名,但是却反映了两种立场。与韦伯标榜中立的学术研究态度不同,托尼在他一系列学术著作和政论文中对资本主义进行了尖锐批评,也在他的政治活动和毕生关注的工人教育中努力实践自己的社会公平理想。在托尼看来,资本主义在本质上是与人的尊严相抵触的,是对财富的顶礼膜拜,是把一部分人看做充当工具的阶级,同时允许另一部分人利用他人为工具来达到致富目的。在资本主义不平等的社会结构中,教育不平等是其中的一个重要环节。把教育当做赚钱的勾当就等于把上帝的天赐拿去卖钱。他对哈耶克的经济自由主义进行了反驳,认为真正让人们奴化的,包括让专业人士和知识分子猥琐化的,恰恰是资本主义制度固有的贪婪。     

Quantum Cultures during the Prehistory of Quantum Gravity: Léon Rosenfeld's Early Contributions to Quantum Gravity

In this paper we consider the prehistory of quantum gravity (1916–1930) from two perspectives. First, we investigate how this research field constituted itself and we propose for the first time a red thread to trace its evolution in this earliest period. Second, we focus on a case study: the earliest work of Léon Rosenfeld. In 1927 he tried to merge wave mechanics with general relativity in the context of a five‐dimensional universe. We describe how Oskar Klein, Louis de Broglie, and Théophile De Donder influenced Rosenfeld's work and analyze how and why Rosenfeld attempted to reconcile Einstein's theory with quantum phenomena. We argue that Rosenfeld investigated for the first time the corrections to a classical space‐time metric generated by a quantum source. As far as we know, Rosenfeld's approach has been largely ignored until today: he himself considered it “an accident.” After having reconsidered its connection with de Broglie's ideas and Rosenfeld's interpretation of the wave function in 1927, we argue that Rosenfeld's work can be interpreted as a first attempt to introduce the pilot‐wave theory in the context of quantum gravity and we infer that this was one of the reasons that ruled it out.