![]() That is why he is called Man, id est, that one who values" (Nietzsche 1984) 1. In Nietzsche, we can analogically read: "Man confers values to things, in the first place, to preserve himself that is the meaning of things, a human meaning. In Weber's work, the cultural basis of existence can be identified in the following excerpt: "The transcendental premise of any science of culture is ( ) in the circumstance that we are man of culture, endowed with the capacity and the will of assuming a conscious position in the face of the world conferring sense to it" (Weber 1991: 61 ). Man being the only animal who holds values, every cultural sense must be considered as an expression used by Nietzsche but applicable to Weber necessarily "Human, all too Human", which does not imply "Rational, all too Rational". There is no such thing as a law or superior will underneath human valorizations. That consideration exposes the intellectual impropriety of the belief in absolute or universal values. ![]() ![]() From now on, I will strive to grasp how this vision shows itself imbricated in each author's thought.įor both thinkers, man is a being who lives pursuant to "perspectives of values" that definitely cannot be hierarchically classified or logically ordered. One of these assumptions is the "perspectivist" vision about culture and existence, as a whole. Around the theme of culture are situated solid assumptions shared by those two authors, which open spaces to the exploration of important affinities and differences between them. "Culture" is equally comprehended by Nietzsche (1844-1900) and by Weber (1864-1921) as the field in which man realizes himself, fundamentally, as a creator of meanings or as an interpreter of his own existence. KEY WORDS: Culture, Knowledge, Rationality, Modernity Such difference leads to distinct conceptions of knowledge, and critical evaluations concerning the "culture of reason" and history. This essay draws a comparison of perspectivism in Friederich Nietzsche's (1844-1900) and in Max Weber´s intellectual framework (1864-1920), aiming at demonstrating that, despite the affinity between both authors in thinking culture and life as a profusion of meanings and multiple values, that is, lacking any systemic unity, they radically differ when dealing with perspectivism. Translation from Teoria & Sociedade, Belo Horizonte, p.68-89, 2005. Culture and perspectivism in Nietzsche's and Weber's viewĪssociate professor in FAFICH / UFMG's Sociology & Anthropology Department (Minas Gerais Federal University) and holds a Sociology PhD from the University of São Paulo (USP).
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