By Silber
ISBN-10: 0511520840
ISBN-13: 9780511520846
ISBN-10: 0521021375
ISBN-13: 9780521021371
ISBN-10: 0521413974
ISBN-13: 9780521413978
This can be a comparative examine of the interplay among monasticism and society in Theravada Buddhism and medieval Catholicism. construction on Weber's classical research of spiritual virtuosity on one hand, and opposing contemporary comparative historic sociology's forget of buildings of which means at the different, the writer demonstrates the mixed influence of spiritual orientations, macrosocietal constructions, and virtuoso radicalism in shaping the ideological energy of spiritual elites within the historic framework of the good Traditions.
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Extra info for Virtuosity, Charisma and Social Order: A Comparative Sociological Study of Monasticism in Theravada Buddhism and Medieval Catholicism
Sample text
15. " The Weberian legacy 29 macy and domesticate his subjects: "If the political ruler wants to create an apparatus of officials and a counter weight against the nobility . . "17 Although "concessions" and "compromises" are not the key notions here any more, the overall picture emerging is that of a rather conservative (in the sense of contributing to the maintainance of the political status quo) relation between monasticism and social order. Somehow qualifying this heavy stress on the political incorporation of monasticism, Weber recognizes that monasticism could readily establish a strong power base of its own in such a context, and even come to a clash with the temporal authorities to safeguard its religious autonomy.
14 The church's ambivalence toward ascetic virtuosi is discussed again and at greater length in Weber's study of "hierocratic domination"15 and its relation to monastic asceticism. Here again, no direct reference is made to the basic issue of the virtuoso-layman interaction adumbrated in his discussion of "contemplative" Buddhist virtuosity. Instead, his analysis focuses on the political advantages of monasticism for ecclesiastical and secular rulers. 16 Although monastic asceticism originated as a method of individual salvation only indirectly and spiritually meant to benefit the entire Christian collective, it was eventually transformed into a most useful tool serving the temporal interests of the Church.
Weber, as noted, strongly emphasized monasticism's professionallike, rational efficiency and political usefulness. As is shown in the next chapter, however, monasticism is also based on profoundly asocial or even antisocial principles (celibacy, withdrawal from general society) and displays a range of ideological and organizational features that make it into a rather precarious type of social formation. Its emergence and historical persistence in certain civilizational settings only, but not in others, is therefore an issue that calls for greater attention and cannot be taken as self-evident.
Virtuosity, Charisma and Social Order: A Comparative Sociological Study of Monasticism in Theravada Buddhism and Medieval Catholicism by Silber
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