MARC Record from marc_columbia

LEADER: 03671cam a2200469 i 4500
001 15450712
005 20210521195325.0
008 200916s2021 nyu b 001 0 eng
010 $a 2020041241
024 $a99987335426
035 $a(OCoLC)on1199330155
040 $aDLC$beng$erda$cDLC$dOCLCO$dOCLCF$dUKMGB$dYDX
020 $a9780190933272$qhardcover
020 $a0190933275$qhardcover
020 $z9780190933296$qelectronic publication
020 $z9780190933302$qpaperback
035 $a(OCoLC)1199330155
041 1 $aeng$hger
042 $apcc
050 00 $aBL51$b.J63513 2021
082 00 $a210$223
100 1 $aJoas, Hans,$d1948-$eauthor.
240 10 $aMacht des Heiligen.$lEnglish
245 14 $aThe power of the sacred :$ban alternative to the narrative of disenchantment /$cby Hans Joas ; translated by Alex Skinner.
264 1 $aNew York, NY :$bOxford University Press,$c[2021]
300 $aix, 390 pages ;$c25 cm
336 $atext$btxt$2rdacontent
337 $aunmediated$bn$2rdamedia
338 $avolume$bnc$2rdacarrier
500 $aTranslated from the German.
504 $aIncludes bibliographical references and indexes.
505 0 $aHistory of Religion as Critique of Religion? David Hume and the Consequences -- Religious Experience and the Theory of Signs -- Ritual and the Sacred. On the Anthropology of Ideal Formation -- Multiple Forms of Ideal Formation or Process of Disenchantment? Attempts at Synthesis by Ernst Troeltsch and Max Weber -- Transcendence as Reflexive Sacredness. The 'Axial Age' as a Turning Point in Religious History -- Fields of Tension. A New Interpretation of Max Weber's 'Intermediate Reflection' -- The Sacred and Power. Collective Self-Sacralization and Ways of Overcoming it
520 $a""Disenchantment" is a key term in the self-understanding of modernity. But what exactly do we mean when we use this concept? What was its original meaning when Max Weber introduced it? And can the conventional meaning or Max Weber's view really be defended, given the present state of knowledge about the history of religion? This book is an attempt to divest this concept of its enduring enchantment. The first chapters of the book deal with the three empirical disciplines history, psychology and sociology of religion to develop an understanding of religion that then lays the groundwork for what is presented in chapter 4, namely the most thorough study of Weber's views on disenchantment that has ever been undertaken. It turns out that Weber's use was highly ambiguous and that his grand narrative leading from the prophets of ancient Judaism to the crisis of meaning on the eve of the First World War collapses when we recognize this ambiguity. This makes it possible to construct an alternative that takes into account the dynamics of ever new sacralizations, their normative evaluation in the light of the values of a universalist morality and the dangers of the misuse of religion in connection with the formation of power. This book constitutes a challenge - for believers and non-believers alike"--$cProvided by publisher.
600 10 $aWeber, Max,$d1864-1920.
600 17 $aWeber, Max,$d1864-1920.$2fast$0(OCoLC)fst00034097
650 0 $aReligion$xPhilosophy.
650 0 $aReligion and sociology.
650 7 $aReligion and sociology.$2fast$0(OCoLC)fst01093858
650 7 $aReligion$xPhilosophy.$2fast$0(OCoLC)fst01093794
700 1 $aSkinner, Alex,$etranslator.
776 08 $iOnline version:$aJoas, Hans,$tThe power of the sacred$dNew York, NY, United States of America : Oxford University Press, 2021.$z9780190933296$w(DLC) 2020041242
852 00 $bglx$hBL51$i.J63513 2021