Max Weber and Charles Peirce: At the Crossroads of Science, Philosophy, and Culture shows that a relational conception of science is implicit in Max Weber's reflections on scientific inquiry as a bridge between the Geisteswissenschaften (soft sciences) and Naturwissenschaften (hard sciences). Because he is not a trained philosopher, Weber does not have the precise philosophical language in which to articulate his ideas clearly. Consequently, his relational vision of science remains obscure. Basit Bilal Koshul brings clarity and precision to Weber's insights using the pragmaticist philosophy of Charles Peirce. He makes explicit the phenomenology, semiotics, and logic that are implicit in Weber's methodological writings and translates them into Peircean terms. Since Peirce explicitly offers his philosophy of science as a critique of the modern divide between the humanistic and natural sciences and of the divide between religion and science, this translation has a double effect. It clarifies Weber's insights on the methodology of scientific inquiry, and it extends the reparative force of these insights into the larger culture of which science is one part. The reconstruction of Weber's relational conception of science along the lines of Peirce's pragmaticism, in turn, reveals that Weber's work points toward deep affinities between religion and science. Given the fact that the same phenomenology, semiotics, and logic that underpin Peirce's philosophy of science are also at the root of his philosophy of religion, we can begin to appreciate the fact that Weber's work makes an important contribution to bridging the divide between religion and science. In providing models that bridge divides and move towards complementary relationships, Weber and Peirce not only help us to better understand disenchantment as the fate of our times, but also offer uniquely valuable resources to reach for cultural horizons that lie beyond it.
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Basit Bilal Koshul is associate professor at the Lahore University of Management Sciences (LUMS) in Lahore, Pakistan. After teaching at Concordia College in Moorhead, MN for four years, he joined the Department of Humanities and Social Sciences at LUMS in 2006. The focus of his research is to recover the neglected resources in modern thought and religious tradition (especially scripture) that can help to transform the mutually debilitating dichotomies of religion/science, North/South, West/Islam, economics/ethics, security/rights etc. into mutually enriching relationships. He sees the work of Muhammad Iqbal, Charles Peirce, and Max Weber, individually but much more so collectively, as a promising starting point for initiating the transformation of divides into relationships.
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Hardcover. Etat : Near Fine. 1st Edition. Hardcover, xii + 226 pages, NOT ex-library. Clean and bright throughout with unmarked text, free of inscriptions and stamps, firmly bound. Minor handling wear only. Issued without a dust jacket. -- This book offers an ambitious and illuminating dialogue between two intellectual giants of the late 19th and early 20th centuries - Max Weber, founder of interpretive sociology, and Charles Peirce, pioneer of pragmatism and semiotics. Koshul's central thesis is that these two thinkers, though historically unconnected, can be brought into constructive conversation to address three contemporary crises in Western intellectual life: (1) the fragmentation of scientific knowledge, (2) the mimicry of hard science by the soft sciences, and (3) the cultural disenchantment that results from the perceived divorce between science and meaning. Drawing on Walker Percy, Peter Berger, and Robert Bellah, Koshul frames these crises as symptoms of a deeper metaphysical divide - between mind and body, reason and emotion, science and religion. He argues that Weber's Wissenschaftslehre (theory of science), when clarified through Peirce's semiotics and pragmatic logic, provides a powerful conceptual apparatus to bridge this divide. Weber's notion of ideal types and interpretive understanding, often dismissed as methodologically vague, is rigorously reconstructed through Peircean categories, allowing Koshul to articulate a relational model of the hard and soft sciences that avoids both positivist reductionism and intuitionist dualism. Chapters 1-5 track this reconstruction through themes of causality, concept formation, and scientific inquiry, culminating in a reinterpretation of disenchantment not as an inevitable historical trajectory, but as a reversible and negotiable condition. The final section proposes a non-oppositional relationship between scientific and religious rationality, rooted in Peirce's phenomenology and Weber's sociological ethics. In an era of cultural polarisation, epistemological relativism, and declining trust in science, Koshul's synthesis offers a timely call for intellectual integration. It speaks directly to ongoing debates in philosophy of science, religion and secularism, critical realism, and post-positivist social theory. Scholars interested in overcoming disciplinary silos and revitalising public meaning will find this work both theoretically robust and culturally urgent. -- Contents: 1. Causality and Scientific Inquiry 2. Weber's Conception of Causality: A Reconstruction 3. The Significance of Concept Formation 4. Weber on Concept Formation: A Reconstruction 5. Conceptual Apparatus and the Logic of Scientific Inquiry 6. The Cultural Significance of Weber's Wissenschaftslehre 7. Weber, Peirce, and a Relational Vision of Religion and Science; Abbreviations of Weber's Works; References; Index --"Basit Bilal Koshul's analysis of Max Weber's work makes significant contributions to the Weberian scholarship and dispels many prior unilateral readings of the Weberian corpus in at least these three areas: (1) Showing how much Max Weber was a post-modernist before post-modernism, a critic of Western modern cultural biases who didn't succumb to either an easy evolutionist bias or a simplistic optimism-including in relation to capitalism; (2) Demonstrating the depth and complexity of the Weberian epistemology, including a critique of old assumptions regarding Weber's concept of science as "value free"; and (3) Dissecting the Weberian concept of disenchantment of the world in a way that allows, on the one hand, for a novel, more optimistic approach to the relations between science and religious faith, and, on the other hand, for a rather pessimistic probe of the relations between religion and modern Western capitalism." (Otto Maduro, Drew University). N° de réf. du vendeur 011062
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