Democracy and the Politics of the Extraordinary: Max Weber, by Andreas Kalyvas

By Andreas Kalyvas

Even if the fashionable age is frequently defined because the age of democratic revolutions, the topic of renowned foundings has now not captured the mind's eye of latest political inspiration. as a rule, democratic thought and political technology deal with because the item in their inquiry general politics, institutionalized strength, and consolidated democracies. the purpose of Andreas Kalyvas' learn is to teach why it is necessary for democratic thought to reconsider the query of its beginnings. Is there a founding particular to democracies? Can a democracy be democratically demonstrated? What are the results of increasing democratic politics in mild of the query of no matter if and the way to deal with democracy's beginnings? Kalyvas addresses those questions and scrutinizes the opportunity of democratic beginnings by way of the class of the extreme, as he reconstructs it from the writings of Max Weber, Carl Schmitt, and Hannah Arendt and their perspectives at the construction of recent political, symbolic, and constitutional orders.

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Additional info for Democracy and the Politics of the Extraordinary: Max Weber, Carl Schmitt, and Hannah Arendt

Sample text

For this reason, I want to reach into Weber’s sociology of religion to recover the collective model of charismatic politics in order to relate it to extraordinary foundings. 21 And even though many important aspects of charisma that are omitted by the plebiscitarian model are now recognized and studied in their own right, they are scarcely read in relation to modern politics, thus failing to challenge the conventional depiction of Weber’s political thought as a sheer ¨ vindication of Fuhrerdemokratie that confined charisma to the strictly heroic and voluntaristic qualities of the plebiscitarian president.

218. It has almost become a conventional truism to declare that for Weber, “the charismatic process is . . ” Cavalli, “Charisma and Twentieth-Century Politics,” p. 318. ” As N. S. ” Weber, ES, pp. 266, 243–244, 1119–1120; “Religious Rejections of the World and Their Directions,” in From Max Weber: Essays in Sociology, ed. H. H. Gerth and C. Wright Mills, New York: Routledge, 1991, pp. 328–330; N. S. Eisenstadt, introduction to Max Weber on Charisma and Institutional Building, ed. N. S. Eisenstadt, Chicago: University of Chicago Press, 1968, p.

182. Each of these three possibilities corresponds to Weber’s three types of legitimate authority: legal-rational, charismatic, and traditional. 4 Karl Lowith in his brilliant, still unsurpassed comparative discussion of Marx and Weber ¨ has argued, wrongly I think, that the latter, while concerned with the alienating effects of modern, bureaucratized societies abstained, contrary to the former, from providing a political solution to the problem of bureaucratization. ” Karl Lowith, Max Weber and Karl Marx, ed.

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