By Marcel Stoetzler
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13. In one point also Weber the Protestant would have agreed with Comte the “secular Catholic”: the particularly harsh critique of “the plainly immoral doctrine of Luther that a man can be saved by faith irrespective of what his works may be,” in Ranulf ’s paraphrase of Comte (“Scholarly Forerunners of Fascism,” 21). 14. Ranulf, “Scholarly Forerunners of Fascism,” 22. 15. Ranulf, “Scholarly Forerunners of Fascism,” 26. 16. Ranulf, “Scholarly Forerunners of Fascism,” 31. 17. Some readers will object that Durkheim’s corporations are not the corporations proposed by the fascists—that Durkheim intended a different meaning—and that Weber did not exactly dream of Hitler as his charismatic leader; it will be objected that the meaning of ideas depends on context, that is, that the same idea means something different in different contexts.
Richtungskämpfe im Verein für Sozialpolitik: Wissenschaft und Sozialpolitik im Kaiserreich vornehmlich vom Beginn des “Neuen Kurses” bis zum Ausbruch des 1. Weltkrieges (1890–1914). Wiesbaden: F. Steiner, 1967. Loader, Colin. 4 (2001): 635– 53. Love, Joseph L. Crafting the Third World: Theorizing Underdevelopment in Rumania and Brazil. Stanford CA: Stanford University Press, 1996. 40 Stoetzler Manuel, Frank Edward. The Prophets of Paris. Cambridge MA: Harvard University Press, 1962. Marx, Karl.
Chicago: University of Chicago Press, 1984. Peal, David. 2 (1989): 340– 62. Pickering, Mary. 1 (1993): 211–36. Pilbeam, Pamela. ” French History and Civilization: Papers from the George Rudé Seminar 1 (2005): 186– 96. Ranulf, Svend. 1 (1939): 16–34. Rehmann, Jan. Max Weber: Modernisierung als passive Revolution. Kontextstudien zu Politik, Phiosophie und Religion im Übergang zum Fordismus. Hamburg: Argument, 2013. Repp, Kevin. Reformers, Critics, and the Paths of German Modernity, Anti-Politics and the Search for Alternatives, 1890–1914.