By Bryan S. Turner
A quantity in a collection of monographs which current a huge and entire attention of eu perspectives on Weber's relevance to 20th century sociology.
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Additional info for Weber and Islam
In actual fact, the model of this god-man relationship is 53 PART ONE " . 38 In pre-Islamic Arabia, there was a recurrent contrast between two opposed f<:rms ofbehaviour,jahl and hUm. The first concept refers to t~e behavIOur of a m~n ~ho r~fuses to accept any authority over him, whose sexual passIOn IS eaSIly aroused and who is quick to take offence. By contrast, an halim is a person who has socratic selfm~stery an~ an iron control of his emotions. Although an haUm mIght be mistaken for a weak, spiritless man, in fact his self-control r~sts on power.
The spontaneous recognition of the martyr as a saint by the local community in an age of persecution had been replaced eventually by formal procedures of papal canonization. This conceptual transition and elaboration of procedure was an inevitable outcome of the transformation of Christianity from an oppressed minor sect to a universal church. These institutional transformations led to a new 58 SAINT AND SHEIKH conceptualization of saintship. Tragic martyrdo~ was followed by the quieter values of heroic virtue.
26 AccordIng to SpIro, Durkheim's insistence on the sacred confused the cross-cultural applicability of concepts with the criterion of universality. n confronted by a social group which has, for example, a set of beliefs and practices which, while referring to mythical events, has no r~f:rence to superhuman, supernatural or god-like persons. The defi~ItIon of religion in tenns of 'Spiritual Beings' has not ther~by lost ItS crosscultural applicability. nts of contrast for belief systems which are, in tenns of our defimtIon, incontrovertibly religious.