Anthem Companions to Sociology
Anthem Companions to Sociology offer authoritative and comprehensive assessments of major figures in the development of sociology from the last two centuries. Covering the major advancements in sociological thought, these companions offer critical evaluations of key figures in the American and European sociological tradition, and will provide students and scholars with an in-depth assessment of the makers of sociology and chart their relevance to modern society.
Series Editor
Bryan S. Turner City University of New York, USA / Australian Catholic University, Australia / University of Potsdam, Germany
Forthcoming Titles
The Anthem Companion to Gabriel Tarde
The Anthem Companion to Philip Rieff
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This edition first published in UK and USA 2018
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2018 Christopher Adair-Toteff editorial matter and selection;
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ISBN-13: 978-1-78308-277-3 (Hbk)
ISBN-10: 1-78308-277-1 (Hbk)
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Christopher Adair-Toteff
Ernst Troeltsch: Life and Work
The name Ernst Troeltsch is remembered mostly in two contexts: first as an important Protestant theologian, and second as a close colleague of Max Weber. There is much to support this view, but Troeltsch was much more than just a theologian and a colleague of Weber. He was also a sociologist, philosopher, and culture critic. The purpose of this introductory chapter is to indicate Troeltschs importance as a theologian, a sociologist, a philosopher, and a critic of culture. I begin by providing a brief sketch of Troeltschs life and work and conclude with an overview of recent editions of his work and of final comments.
Ernst Troeltsch was born on February 17, 1865, just outside Augsburg,
In 1915, Troeltsch moved to Berlin It is now important that people come to recognize that Troeltschs contributions to sociology and other fields are on par with those of Weber.
For those who wish more information on Troeltschs life and writings, there seem to be only two biographies of him. The first was written by Walther Khler,
There has been some research on Troeltsch during the past ). All three are useful, but Wymans is largely focused on Schleiermacher and Yamins on Georg W. F. Hegel. Bensons book is rather judgmental regarding Troeltsch.
Later I mention some of the recent scholarship on Troeltsch, but here it is important to note Johannes Zachhubers Theology as Science in Nineteenth-Century Germany: From F. C. Baur to Ernst Troeltsch (2015). Zachhubers book is a masterful study of nineteenth-century Protestantism, and he carefully reconstructs the changes in German theology during that century. His account of Troeltschs theology is excellent but unfortunately brief, and he carefully places Troeltschs thinking at the end of a challenging time in which theology developed from an ahistorical faith into a scholarly historically based study.
Troeltsch as Theologian
Most of the essays
Troeltsch would write similar ones, but he more often wrote historical ones.
One such historical work was the one that Troeltsch published in a volume for Paul Hinnebergs : 440445 and 450).
Like Webers interpretation of Luther and Calvin for the development of the Protestant ethic, Troeltschs conceptions of them were also singled out for criticism. Felix Rachfahl had written a criticism of both Troeltsch and Weber, and, like Weber, Troeltsch responded to Rachfahls complaints. In Die Kulturbedeutung des Calvinismus Troeltsch insisted that he and Weber had different approaches and goals: Weber approached the issue from an economic-historical perspective, and he aimed to show how Luthers notion of calling and Calvins doctrine of predestination helped lead to the rise of modern capitalism. In contrast, Troeltsch maintained that he approached the matter from a religio-historical perspective, and he had intended to highlight the religious implications for modern culture. Troeltsch pointed to his emphasis on his distinction between Luther and Calvin: the former was politically passive and rurally oriented, and these tendencies are found in contemporary Prussia. The latter was liberal-democratically oriented, and these tendencies are found in modern capitalism (Troeltsch 1987: 190192 and 200). Accordingly, Troeltsch regarded Calvin and Calvinism as being crucial for the development of independent scholarship and political tolerance, which are marks of modern liberal democracies (1987: 212214).
Many of these ideas : 5560 and 103).
In addition to these major works on theology
Troeltsch as Sociologist
Troeltsch did not regard himself as a sociologist, although he was often concerned with the implications of society on theological and philosophical thought. The focus here is on Troeltschs two most sociological works: an important lecture and a major book.
Prior to 1909 there was no organization in Germany Still, the reasons for the neglect of him as a sociologist are not difficult to identify. Unlike the others, Troeltsch did not write many works that could be regarded as being primarily devoted to sociology, he never wrote methodological treatises, and he always seemed to be in Webers shadow. However, as I show, Troeltsch had the mind of a first-rate sociologist and a keen understanding of social interaction. And his sociology writings are more numerous and far more important than they may seem.
Troeltschs lecture was entitled Das stoisch-christliche Naturrecht und das moderne profane Naturrecht.
Troeltsch began his lecture : 194 and 200201).
There has been little disagreement that Troeltschs Soziallehren writings is undoubtedly correct (2002: 180).
: xii, 427). Finally, it is shown by much of the contents of the book itself.
Troeltsch announced that he was providing two major analyses in his Soziallehren: an analysis of Altprotestantismus and an analysis of the modern world : 350358).
It is not until the The exploration of the three types is the center of Troeltschs concluding section.
