Die protestantische Ethik und der "Geist" des Kapitalismus
Abstract
Max Weber gilt als bedeutendster Soziologe des 20. Jahrhunderts, der als „bürgerlicher Marx“ die engen Wahlverwandtschaften zwischen der religiösen Ethik des asketischen Protestantismus und der modernen, auf dem freien Unternehmertum beruhenden kapitalistischen Berufsethik aufgezeigt hat. Mit dieser Neuausgabe wird die Originalfassung von 1904-05 zusammen mit den wichtigsten Änderungen von 1920 wieder einem breiteren Publikum zugänglich gemacht. Die Edition macht deutlich, in welchem Ausmaß Webers großer kapitalismuskritischer Entwurf, der von ihm als eine Art „spiritualistischer“ Gegenposition zur Geschichtsphilosophie des Historischen Materialismus aufgefasst worden ist, zugleich als sein persönlichstes Buch verstanden werden kann.
Der Inhalt
Das Problem.- Konfession und soziale Schichtung.- Der „Geist“ des Kapitalismus.- Luthers Berufsbegriff.- Die Berufsidee des asketischen Protestantismus.- Die religiösen Grundlagen der innerweltlichen Askese.- Askese und Kapitalismus.
Die Zielgruppe
Soziologinnen und Soziologen
Der Autor
Max Weber (1864 -1920) war ein deutscher Soziologe, Jurist und Nationalökonom. Er gilt als einer der Klassiker der Soziologie sowie der gesamten Kultur- und Sozialwissenschaften.
Die Herausgeber
Prof. Dr. Klaus Lichtblau lehrt an der Goethe-Universität Frankfurt Soziologie mit dem Schwerpunkt Geschichte und Systematik sozialwissensch
aftlicher Theoriebildung.
Prof. Dr. Johannes Weiß lehrte bis 2008 Soziologische Theorie, Sozialphilosophie und Kultursoziologie an der Universität Kassel.
Chapters (3)
Max Webers erstmals 1904–05 veröffentlichten und 1920 in seinen Gesammelten Aufsätzen zur Religionssoziologie in erweiterter Form aufgenommenen beiden Aufsätze über die Protestantische Ethik und den „Geist“ des Kapitalismus haben trotz zahlreicher Anfechtungen und Widerlegungsversuchen, die ihre lange und selbst für den Fachmann kaum mehr überschaubare Wirkungsgeschichte begleitet haben, bis heute nichts von ihrer ursprünglichen Faszinationskraft eingebüßt.
Ein Blick in die Berufsstatistik eines konfessionell gemischten Landes pflegt, mit relativ geringen Abweichungen und Ausnahmen, eine Erscheinung zu zeigen, welche in den letzten Jahren mehrfach in der katholischen Presse und Literatur und auf den Katholikentagen Deutschlands lebhaft erörtert worden ist: den ganz vorwiegend protestantischen Charakter des Kapitalbesitzes und Unternehmertums sowohl, wie der oberen gelernten Schichten der Arbeiterschaft, und namentlich des höheren technisch oder kaufmännisch vorgebildeten Personals der modernen Unternehmungen.
Die geschichtlichen Träger des asketischen Protestantismus (im hier gebrauchten Sinn des Ausdrucks) sind in der Hauptsache viererlei: 1. der Calvinismus in der Gestalt, welche er in den [137] Hauptgebieten seiner Herrschaft im Lauf insbesondere des 17. Jahrhunderts annahm; 2. der Pietismus; 3. der Methodismus; 4. die aus der täuferischen Bewegung hervorgewachsenen Sekten. Keine dieser Bewegungen stand der anderen absolut gesondert gegenüber und auch die Absonderung von den nicht asketischen Reformationskirchen ist keine streng durchgeführte. Der Methodismus ist erst in der Mitte des 18.
... Zuletzt wurde diese Haltung in den angelsächsischen welfare-to-work-Programmen und der deutschen Agenda 2010 mit ihrem Prinzip des ‚Förderns und Forderns' noch einmal explizit herausgestellt. Hinter dieser Ausrichtung der Sozialpolitik verbirgt sich ein produktivistisches Syndrom, das -ähnlich wie die protestantische Arbeitsethik (Weber 1991) -alle Formen unproduktiver Verausgabung als Sünde stigmatisiert. Dem Konsum haftet damit etwas Illegitimes und Verwerfliches an, weshalb eine offene und aufgeschlossene Haltung der Verbraucherpolitik gegenüber schwerfällt. ...
Consumer policy is a very small policy area and plays a rather subordinate role in Germany, both in terms of influence, degree of institutionalisation, number of posts and budget volume. At the same time, consumer policy repeatedly takes on tasks that basically fulfil socio-political functions, especially in times of crisis such as today. In this way, consumer policy appears to catch up with the largest policy field, social policy. The conference proceedings examine the extent to which consumer policy fulfils such socio-political functions, what this could mean for the strategic position of consumer policy and whether there are any other comparable mergers between consumer policy and other policy fields in Germany. With contributions by Christian Bala | Rolf Heinze | Frank Janning | Miriam Jaquemoth | Jörn Lamla | Olaf Langner | Kathrin Loer | Sebastian Nessel | Frank Nullmeier | Michael-Burkhard Piorkowsky | Ulf Schrader | Jürgen Schupp | Christoph Strünck | Gert Wagner
Most of the work on global value creation is related to the global value chain approach. However, it is worth taking a look at the origins of the global value chain approach, world systems analysis, especially with regard to the study of global inequalities. Although both approaches are used to study global value chains, a systematic comparison of their explanatory potential is lacking. This article develops a theoretical foundation for the consideration of global value chains based on a problem-oriented comparison between world systems analysis and the global value chain approach. The latter shows that the contextualization of global value chains is indispensable for understanding global inequalities. It also shows that the analysis of power and hierarchies within global value chains is central to the study of global inequalities.
Unprecedented runaway climate change and ecological degradation is argued to be caused by the dominant capitalist mode of production’s reliance on endless economic growth and capital accumulation. Businesses and organisations are expected to act in an ecologically and socially ethical way to help avert the crisis. Yet, there has arguably been little progress in this direction. The conventional ethical frameworks are generally subsumed under capitalism’s reliance on growth that effectively delegate business ethics to a peripheral and, often, contradictory pursuit, insufficient to influence ecologically and socially sustainable business conduct. We therefore explore an alternative approach by operationalising business ethics through organisational values from a post-growth perspective. By analysing the case of a social cooperative, we highlight how post-growth organisational values emerge through the organisation’s history, the members’ experience, and active contrasting to the dominant capitalist value systems. We contribute to business ethics scholarship by highlighting the potential of post-growth organisational ethics and values in creating contrasts to the dominant capitalist values. Our research further contributes to sustainability scholarship, particularly post-growth perspectives, by highlighting that organising through post-growth values in contrast to the dominant economic system is not only possible, but essential to achieve sustainability. Ultimately, our research illustrates the need for political engagement in upholding organisational ethics, in the face of the ecological crisis.
Bu çalışmada, biri (Kafka) I. Dünya Savaşı’nın diğeri (Lispector) II. Dünya Savaşı’nın vahşetine tanık olmuş, dünya edebiyatının iki yetkin temsilcisinin iki düzyazı metnindeki ortak hamamböceği ve dönüşüm motifleri karşılaştırmalı olarak analiz edilmiştir. Franz Kafka’nın Dönüşüm’ünde erkek ana figür Gregor Samsa, bir sabah yatağında kendisini devcileyin bir hamamböceğine dönüşmüş bir halde bulur. Clarice Lispector’un G.H.’nin Çilesi adlı metnindeki kadın ana figür ise, bir gün evinde uzun süredir girmediği hizmetçi odasına girdiğinde karşılaştığı bir hamamböceğini yer. Kafka’nın metninde ana figürün dönüşümü, bedeninin topyekûn bir hamamböceğine dönüşmesiyle gerçekleşirken, Lispector’un metninde bu dönüşüm; ana figürün, ötekileştirerek yaşamdan dışladığı her şeyi simgeleyen hamamböceğini, kendi bedeninin içine almasıyla, yani onu yemesiyle gerçekleşir. Çalışmanın amacı, her iki metin arasında güçlü bir diyalojik ilişki kuran bu motiflerin yazarlar tarafından nasıl ve hangi amaçla kullanıldığını tespit ederek aralarındaki ortak ve farklı yönleri ortaya koymaktır. Bu amaç doğrultusunda gerçekleştirilen analizde, önce metinler arasındaki genel ortaklıklara değinilmiş, ardından metinlerin teker teker analizi üzerinden, bu ortaklık/ benzerlik ya da farklılık unsurları bakımından metinler arasındaki diyalojik ilişki daha derinlemesine incelenmiştir. 20. yüzyılın savaşçıl ve kaotik dünyasında kaleme alınmış olan her iki metni ortak bir noktada buluşturan hamamböceği ve dönüşüm motifleri; karşılaştırma ve metinlerarasılık yöntemleri başta olmak üzere metne içkin ve metni aşkın eleştiri yöntemlerinden yararlanılan eklektik bir çoğul okuma yöntemiyle çözümlenmiştir.
Opinions are divided on the phenomenon of self-tracking. The spectrum ranges from dystopian or at least culturally pessimistic perspectives in the context of society as a whole to positivist adulation with regard to the enabling potential for individuals. Criticisms and terms in the self-tracking discourse that are driven by distinction and attention-seeking appear to be linked to a wide variety of striking umbrella terms:
Self-optimization, empowerment, alienation, quantified self, postmodernism, health promotion, dataism/big data, panopticon, surveillance society, self-empowerment, play and many more. In the following, some of these buzzwords are examined en passant for their content. In any case, contradictions become immediately apparent: how do desiderata such as health promotion or self-empowerment fit in with surveillance society or alienation?
The primarily dichotomously organized discourse, which, to put it simply, focuses either on the self-empowerment or exploratory potential of self-tracking or its opposite, i.e. on the risks of a surveillance society, for example, does not even begin to reflect its complex, multidimensional interweaving in individual and social reality and history. Self-tracking can neither be understood as a purely individual nor a purely social phenomenon. As a cultural phenomenon, it is an expression of individual and social sensitivities. It affects both the body as an inescapable and therefore potentially resistant intersection of body, mind and psyche, as well as into the psychology and materialization of society.
The phenomenon of self-tracking is thus doubly marked, both as an individual and as a social practice. From a political perspective, it is often argued under the aspect of the surveillance society, from a cultural perspective under that of the loss of normative values in action and self-image and finally from an economic perspective, on the exploitation mechanisms of user data. This division seems arbitrary and fails to recognize the interdependencies between them. The political, cultural and economic interpenetrate and are mutually dependent. For this reason, self-tracking will be discussed here under the comprehensive and - deliberately - very broadly interpreted concept of a socio-cultural context.
Politics, culture and economics are part of both social and cultural processes and cannot be separated from each other.
It may therefore seem pointless to examine self-tracking only under the premise of a subject-related empowerment practice or to use social science methods to analyze the interaction of users in relation to current social developments, such as a surveillance system: Not only do such organized discourses ignore essential aspects of the effects of socio-cultural depth dimensions on the constitution of people and society, they also hardly question deeper causal relationships. The aim here is not just to describe things,
"because if social solutions to problems are limited to technical means and their descriptions of reality, the problems of these technologies, their dissolution and consequences, remain largely unconsidered. Thus, one of the main tasks (and perhaps precisely that of the humanities) seems to be not only to continue to change the world, to paraphrase Marx, but also to increasingly reinterpret it.
but also to increasingly interpret it again." (Nosthoff & Maschewski, 2019, p. 77)
Even if the numerous studies on self-tracking sometimes present apt descriptive findings, they are hardly sufficient for an interpretation that leads back to the causes. Some of these findings will be useful here as starting points from which to ask about their origins.
The article is in german but should easily be translated via DeepL (like this abstract).
O objetivo deste artigo é discutir a dinâmica de modernização das avenidas Presidente Vargas e Almirante Barroso a partir da construção de novos edifícios entre os anos de 1930 e 1938. Posto isso, a escolha do recorte espacial se justifica na centralidade de ambas as vias para a modernização. Outrossim, o recorte temporal adotado, 1930-1938, visa compreender como a instabilidade política dos primeiros 8 anos da Era Vargas, influenciou as ações de modernização, uma vez que o Estado, aliado à ação particular de empresários, é o principal agente de modernização. No intuito de elaborar esse estudo, utilizou-se a metodologia histórico interpretativa, com pesquisa hemerográfica, documental e bibliográfica. A partir do que foi discutido, conclui-se que a modernização obedece a gradientes topológicos, sociais e culturais referenciados em uma ideia de modernização que nega realidades locais em nome de uma modernidade centrada em referências externas à região amazônica.
Many Pentecostal churches founded in the Global South are now rapidly growing in European cities. Although research is catching up with this development, we know little about how these processes affect gendered and racialized practices regarding sexualities, bodies, and masculinities in former colonial metropolises shaped by neoliberal capitalism. This article addresses this gap by interrogating the transnational movement of Pentecostal masculinities and their economic, sexual, and political dimensions in a church in North London. The contribution argues that the church promotes what I call entrepreneurial heroic masculinity, which consists of three main elements: a gendered conversion narrative, a pastoral masculinity of dominating behavior, and the cultivation of anti-affective, rational love. In this way, traditionalist masculinist tropes are mapped onto a world allegedly full of opportunities for material blessings where becoming a man of God means becoming a faithful self-entrepreneur, which requires strict autonomy from emotions, family, and the government. The article contributes to the critical debate on masculinity and transnational religious movements by demonstrating how the demands and promises of neoliberal capitalism are deeply entangled with the reconstitution of heroic patriarchal subjectivity.
Welche Umstellungen und Anregungen ergeben sich aus einer vergleichenden Re-Lektüre der Neuen Politischen Theologie nach Johann Baptist Metz und den Theorien Judith Butlers für eine Praktische Theologie in der Spätmoderne? Ellen Geiser nimmt die sieben »Fährten« Anerkennung, Subjekt, Prekarität, Sprache, Verantwortung, kulturelle Verortung und Veränderung in den Blick und stellt Differenzen und Gemeinsamkeiten der Theorien heraus. Dabei eröffnen sich assoziative, diskursive und performative Räume, die auf der Suche nach einem (Denk-)Stil helfen, der die Frage »Wer zählt?« offenhält.
The influential position of multinational corporations in the global economy of the twenty-first century is a particularly controversial and timely subject. This paper aims to improve our understanding of this phenomenon by focusing on one particular aspect of it: corporate power. To this end, it first puts forth a number of conceptual clarifications that help to distinguish different kinds of power and the distinct analytical levels at which power is executed. It then focuses on corporate power and studies it against the backdrop of the development of global value chains. The aim of this analysis is twofold: firstly, to review the variety of analytical tools and ontological perspectives that coin current research on corporate power, and secondly, to discuss the causes and practical consequences of asymmetrical power constellations among corporations and between corporations and other actors. This discussion is meant to facilitate a better alignment of applied research on corporate power with pluralist approaches towards rethinking economics.
The significant and rapidly growing impact that digital technologies has on all aspects of our lives has raised awareness of benefits but also concerns and worries linked to the development and use of these technologies. The concept of responsibility, as expressed in terms such as corporate social responsibility or responsible research and innovation, represents one well-established discourse and a set of practices that are used to deal with social and ethical concerns and which are now a well-established part of the broader sustainability literature. Recently, a novel discourse has gained prominence that specifically explores the question of which responsibilities arise for organisations based on their engagement with digital technologies. This discourse uses the term ‘corporate digital responsibility’ to describe how organisations can understand, shape, and discharge their responsibilities not just in a narrow economic sense, but also their broader moral, social and environmental responsibilities. This article takes its point of departure from the corporate digital responsibility discussion and aims to contribute to the theoretical underpinnings of the term. This article suggests that an appropriate metaphor to approach the reality of current socio-technical systems is that of an “ecosystem”. This metaphor accommodates many of the systems features of contemporary digital technologies, but it clashes with traditional conceptions of responsibility. This article argues that a concept of responsible digital ecosystems is a precondition for the successful ascription of responsibilities in digital contexts. Such ecosystems can be understood as systems that are designed to foster and support existing and novel responsibilities, that align responsibility ascriptions with a view to achieve desirable and acceptable outcomes. Based on these ideas of responsible digital ecosystems, this article spells out some of the implications for research and practice that the adoption of this conceptual framework entails.
We study the effect of religious constraints on individual’s labor supply decisions in the context of Ramadan, one of the central pillars of Islam, consisting of an entire lunar month of fasting from sunrise to sunset. Using household panel data from Malawi for the years 2010, 2013, and 2016, we find that females reallocate their time, from their jobs to household work. For males, we do not find such reallocation of hours, as they increase both, their hours worked at their jobs but also in the household. As a robustness check to our results, we use household data from Bangladesh to support the estimates on the extensive margins, where we do not find any effect on labor force both for females and males or the likelihood of working during Ramadan. These findings show that we need to go beyond general beliefs that labor supply goes down, but individuals keep working at home or more hours overall, when religious constrains appear.
According to Freud what remains after the dissolution of the Oedipus or castration complex is an intimate connection between the id and the superego: the two form a paradoxical, largely unconscious continuum. The widespread hypermorality in western societies is one of today’s most remarkable symptoms of this continuum, e.g. in the art world. Also, the Calvinist legacy in western subjectivity can be explained as a formation of the id-superego-continuum.
Zusammenfassung
Der Beitrag zeigt, dass das Bewährungsmodell des Authentic Lifestyle Creators and Presenters für Heranwachsende in der globalisierten Moderne hohe Bedeutung gewonnen hat. Um diese Perspektive zu entwickeln, wird, erstens, grundlegend die konstitutionstheoretische Perspektive auf Adoleszente als Bewährungssucher entfaltet. Vor diesem Hintergrund wird dann, zweitens, in einer historischen Skizze aufgezeigt, wie sich die Bewährungsmuster seit Beginn der Moderne in ihren Grundzügen verändert haben und Heranwachsende sukzessive zu globalisierten, Authentizität prüfenden Bewährungssuchern geworden sind. In den digitalen Medien suchen sie einerseits eigenständig und lokal entgrenzt Anregungen für mögliche Lebensentwürfe und präsentieren andererseits dort auch ihre eigenen Bewährungsmodelle, um bestätigende Resonanz zu erhalten.
Drittens wird in Kontrastierung mit den Begriffen Star, Celebrity und IT-Girl und am Beispiel von Julia Beautx die Kernfigur der Influencer:in herausgearbeitet, da sich in ihr wesentliche und für Heranwachsende bedeutsame Aspekte einer spätmodernen Form der Lebensgestaltung verkörpern. In einem Perspektivwechsel wird viertens die Architektonik der Profilseiten auf Instagram am Beispiel von Chiarra Ferragni betrachtet, um zu zeigen, dass das soziale Netzwerk die Funktion einer virtuellen Bewährungsmesse erfüllt, indem es die Präsentation individueller Bewährungsportfolios ermöglicht und provoziert.
Today, user experience (UX) is an essential aspect of the design of digital, interactive products. Thirty years ago, however, things looked different. The focus was not on the experience but on the metaphor of the tool or medium. But how will the design of digital, interactive products develop over the next 30 years? How will the design of products and services change, and how will this influence the UX profession? One possibility is highlighted in particular: focussing on the relationship between the user and the product with elements such as emotional connections. Through relationships, the roles of artificial intelligence, humanity and ethics in the design process and the importance of sustainability and adaptation to changing working and learning environments become particularly relevant. In the future, designers must assume even greater responsibility for users, society and the environment.
We return here to the usual protected, or sensitive, variables that can lead to discrimination in insurance. We mention direct discrimination, with race and ethnic origin, gender and sex, or age. We also discuss genetic-related discrimination, and as several official protected attributes are not related to biology but to social identity, we return to this concept. We also discuss other inputs used by insurers, that could be related to sensitive attributes, with text, pictures, and spatial information, and could be seen as some discrimination by proxy. We also mention the use of credit scores and network data.
In analyzing societies, cultures or economies, collective mindsets play an important role. They tell us about the spiritual construction and the knowledge stocks of a given society, culture or economy, how this knowledge stock is translated into action orientations, how these orientations change over time and how different they are in various cultures.
The “spirit” of capitalism is a cipher in the scientific discussion about the development of capitalism. The discourse of the “spirit” obviously invites speculation and the associations are manifold, which generates such an expression. Weber’s work, from which we draw the term and the concept, is also conceived in a rather cautiously groping manner in this aspect (see also a recent criticism of this, Steinert 20,100).
The most relevant empirical studies about Brazilian economic elites and management date back to the 1960s and 1970s. These focus on the recruitment, ethnical and social origins as well as on the capitalistic mentality e.g. mindset of Brazilian managers in the industrial sector. They focused on the influence of the industrial elite on the Brazilian’s economic development in the context of growing industrialization.
In organization studies, the prevailing understanding of freedom has revolved around a specific concept of autonomy. However, we propose an alternative and normative concept of freedom, drawing inspiration from the philosophy of Hegel and a reinterpretation of his ideas by Robert Brandom. We begin by diagnosing the liberal conceptions of freedom as opportunity and autonomy that shape the predominant understanding of freedom at work within organization studies. We then follow Hegel and conceive freedom as the expansive realization of oneself through the commitment to meaningful constraints. In contrast to the dominant liberal notions of freedom, Hegel allows us to understand professional commitments and communal obligations at work as the medium of freedom. We argue that concrete freedom at work requires that workers a) see their work as intrinsically valuable and b) that neither they nor their employers are unconditionally free to define norms for how work is to be organized and pursued. We then demonstrate the theoretical implications of shifting from the liberal conceptions of freedom prevalent in organization studies to a Hegelian conception of freedom. The Hegelian theory leads to a more nuanced understanding of worker decision-discretion, motivation, and the meaningfulness of work. Additionally, it has implications for research on bureaucracy and institutional logics. We end by considering the limits of the empirical applicability of our Hegelian theory, and by highlighting its normative value for practitioners and critical management scholars.
Die Idee der Leistungsgerechtigkeit bildet eine zentrale Legitimation für Ungleichheiten in modernen Gesellschaften. Als empirisch verstandene Selbstbeschreibung der Gesellschaft erweist sie sich vielfach als Ideologie. Der entsprechende Fokus der Ungleichheitsforschung auf leistungsfremde, illegitime Diskriminierung stellt allerdings auch eine entscheidende Verkürzung dar. Ebenso wichtig sind Fragen nach der Entstehung von als legitim geltenden Leistungskriterien und nach den Folgen vorhandener Leistungsunterschiede. Begriffliche Unbestimmtheit und konzeptionelle Heterogenität erschweren die empirische Diagnose und Bewertung meritokratischer Prinzipien.
In this paper, I intend to document the ongoing quarrel on the cycloid in order to analyse the diverse mathematical ways of the scientific revolution, and the judgments mathematicians gave about their reasons to improve some processes as well as to publish or not, and possibly to improve on their predecessors or rivals. What is particularly fascinating in the story as told is that Johann Bernoulli considered the case of the cycloid to be obsolete, due to the completely new Calculus. Therefore, the focus on Torricelli and Roberval, which was maintained by many authors, had far from obvious purposes that I wish to investigate by looking at various testimonies. In fact, this taking the opportunity of the republication of Torricelli’s Opera geometrica, I too confront the history of science as done by mathematicians and by historians, both for methods, results, and posterity. As I consider so many reactions to this quarrel, I have mostly appended original translations in English of various documents in the form of annexes. Because of the important number of letters quoted, and of original sources, I have introduced some lists just before the annexes. The bibliography is at the end of the paper.
Zusammenfassung
.Die Verwaltung als rationale Herrschaftstechnik setzt Rationalität auf Seite ihrer Subjekte voraus. Stellt sie jedoch Irrationalität fest und ist diese gar verbunden mit der Gefährlichkeit der Irrationalen für die öffentliche Sicherheit, hat die Verwaltung ein Problem. Hier tritt die forensische Psychiatrie auf den Plan. Sie macht sich auf, die gefährliche Irrationalität zu zähmen. Sie kategorisiert und entzieht Freiheit. Doch am Ende steht auch ihr nur der rationale Appell zur Verfügung, der an der gestellten Diagnose abzuperlen droht. „Sie sind irrational“, ruft die Psychiatrie. „Seien sie einsichtig und benehmen sie sich vernünftig!“ Diese Paradoxie führt nur deshalb nicht eine ausweglose Situation, weil die Praxis der gelingenden Psychiatrie sie unterläuft. Es entsteht ein Prozess der Normalisierung der Abweichung, der Neu- und Uminterpretation, in dem beide Seiten so tun können, als ob alles in Ordnung wäre.
Daniela Holzers These, wonach Erwachsenen- und Weiterbildung erzieht!, regt aus Sicht der kritisch-operativen Pädagogik zu einer Replik an, die aufzeigt, dass Erziehung konstitutiver, in sich ambivalenter Bestandteil von Erwachsenenbildung ist. Der Beitrag zeigt, dass in Kontexten der Erwachsenenbildung anhand des zugrundeliegenden Menschenbildes und der Ausrichtung von Erziehung auf Bildung sowohl über Legitimation als auch über mögliche Zurückweisung von Erziehung diskutiert werden muss.
Mit der Optimierung des Lehrens und Lernens durch Daten, Zahlen und Algorithmen nehmen die Nutzung digital erzeugter Daten oder automatisierte Auswertungsmethoden zu. Daten lassen sich nahezu beliebig miteinander verknüpfen und digitale Geräte, einzelne Plattformen und technische Ökosysteme befinden sich inzwischen im Dauerbetrieb. Scheinbare »Gewissheiten« und vermeintlich objektive(re) Rückmeldungen bestimmen so die pädagogische Praxis mit. Die Beitragenden des Bandes setzen sich kritisch mit (digitalen) Vermessungspraktiken in pädagogischen Kontexten und der allumfassenden Quantifizierung auseinander. Neben aktuellen Forschungsprojekten, die die dargelegten Ambivalenzen empirisch in den Blick nehmen, reflektieren darüber hinaus Forschende in Interviews die Erkenntnisse sowie eigene Erfahrungen für die Gegenwartsgesellschaft.
Dies sind die Abenteuer einer linkshändigen Friseurin und Soziologin in Halle an der Saale. Ihr Werkzeug sind Schere, Kamm und ein für Details geschultes Auge. In verschiedenen Salons frisiert sie Hallenser Köpfe und kommt dem Alltag dieser Orte auf die Spur. Sie berichtet von Menschen, Dingen, der Stadt und erlebt selbst eine kleine Metamorphose: Ohne zu wissen, wann es genau angefangen hat, bemerkt sie, wie sie mehr und mehr die Welt mit den Augen einer Friseurin wahrnimmt. Manche ihrer soziologischen Reflexe kommen ins Wanken.
ResearchGate has not been able to resolve any references for this publication.