business-theorists-from-germany

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April 10, 2026

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"Our aim is to sketch the outlines of a new science which is to intermediate between the modern laboratory psychology and the problems of economics: the psychological experiment is systematically to be placed at the service of commerce and industry. So far we have only scattered beginnings of the new doctrine, only tentative efforts and disconnected attempts which have started, sometimes in economic, and sometimes in psychological, quarters. The time when an exact psychology of business life will be presented as a closed and perfected system lies very far distant. But the earlier the attention of wider circles is directed to its beginnings and to the importance and bearings of its tasks, the quicker and the more sound will be the development of this young science. What is most needed to-day at the beginning of the new movement are clear, concrete illustrations which demonstrate the possibilities of the new method. In the following pages, accordingly, it will be my aim to analyze the results of experiments which have actually been carried out, experiments belonging to many different spheres of economic life. But these detached experiments ought always at least to point to a connected whole; the single experiments will, therefore, always need a general discussion of the principles as a background. In the interest of such a wider perspective we may at first enter into some preparatory questions of theory. They may serve as an introduction which is to lead us to the actual economic life and the present achievements of experimental psychology"

- Hugo Münsterberg

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"Broadly speaking, Weber's philosophical worldview, if not coherent philosophy, was informed by the deep crisis of the Enlightenment project in fin-de-siècle Europe, which was characterized by the intellectual revolt against positivist reason, a celebration of subjective will and intuition, and a neo-Romantic longing for spiritual wholesomeness [Hughes 1977]. In other words, Weber belonged to a generation of self-claimed epigones who had to struggle with the legacies of Darwin, Marx, and Nietzsche. As such, the philosophical backdrop to his thoughts will be outlined here along two axes: epistemology and ethics. [...] Weber's ethical sensibility is built on a firm rejection of a Nietzschean divination and Foucaultian resignation alike, both of which are radically at odds with a Kantian ethic of duty. In other words, Weber's ethical project can be described as a search for a non-arbitrary form of freedom (his Kantian side) in what he perceived as an increasingly post-metaphysical world (his Nietzschean side). According to Paul Honigsheim, his pupil and distant cousin, Weber's ethic is that of “tragedy” and “nevertheless.” [Honigsheim 2003, 113] This deep tension between the Kantian moral imperatives and a Nietzschean diagnosis of the modern cultural world is apparently what gives such a darkly tragic and agnostic shade to Weber's ethical worldview."

- Max Weber

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"Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism). In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak."

- Max Weber

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