A Recepção Controversa de Max Weber no Brasil (1940-1980) / The Controversial Reception of Max Weber in Brazil (1940-1980)

El artículo analiza cómo se recibieron las ideas de Max Weber en las primeras décadas de la institucionalización de la sociología en Brasil, y argumenta que la apropiación de los postulados del autor alemán se hizo a partir de las cuestiones propias de la sociología brasileña. Este punto de vista permitió observar que proposiciones centrales de la sociología weberiana, como, por ejemplo, la formulación de los tipos ideales y del sentido de la ciencia, se recibieron con mucha parsimonia y se reelaboraron a medida que los textos del autor se fueron leyendo en contraste con otros autores. Inicialmente, se retoman textos de la revista Sociología; en seguida se discute la valorización de las proposiciones de Hans Freyer y Karl Mannheim en detrimento de las posiciones de Max Weber sobre el papel del sociólogo y, finalmente, se trata la controversia sobre los tipos ideales, liderada por Maria Sylvia de Carvalho Franco, que involucra los escritos de Florestan Fernandes y Fernando Henrique Cardoso.

This article deals with the controversial reception of Max Weber during the early decades of institutionalization of sociology in Brazil, arguing that the German scholar's ideas were grasped on the basis of Brazilian sociology's own issues. This perspective suggests that central propositions of Weberian sociology such as the formulation of ideal types and the meaning of science were received reservedly in Brazil and reworked to the extent that he was read together with other authors. The point of departure was to revisit articles from Sociologia journal, followed by a focus on the valorization of propositions by Hans Freyer and Karl Mannheim as opposed to Max Weber's positions on the sociologist's role, concluding with an approach to the controversy on ideal types, led by Maria Sylvia de Carvalho Franco, which involves writings by Florestan Fernandes and Fernando Henrique Cardoso.

Dans cet article, on examine l'accueil de l'œuvre de Max Weber pendant les premières décennies de l´institutionnalisation de la sociologie au Brésil en suggérant que l'adoption des idées du maître allemand a eu lieu à partir de questions propres à la sociologie brésilienne. Cet angle a permis d'observer que des propositions-clés de la sociologie wéberienne, comme par exemple l´expression des types idéaux et du sens de la science, ont été reçues parcimonieusement et réélaborées selon une lecture de Weber par rapport à d'autres auteurs. D'abord, on reprend ici des textes de la revue Sociologia; on poursuit par la mise en avant des propositions de Hans Freyer et Karl Mannheim aux dépens des positions de Max Weber sur le rôle du sociologue et on termine sur la controverse concernant les types idéaux menée par Maria Sylvia de Carvalho Franco, se rapportant à des textes de Florestan Fernandes et Fernando Henrique Cardoso.

Iluminista e romântico: o tempo passado em Os sertões de Euclides da Cunha / Enlightened and romantic: the past in Euclides da Cunha Os sertões

O artigo discute a questão da construção da nação em Os sertões de Euclides da Cunha, mostrando como se fundamenta em uma visão ambígua do tempo passado, que o autor considera fundante da sociedade brasileira. Confrontando com a formação do Estado republicano, a instauração de uma sociedade moderna e a tradição singularíssima da cultura sertaneja, Euclides descreve na guerra de Canudos o conflito entre duas lógicas dificilmente reconciliáveis — a lógica da origem e do destino de pertencimento a uma cultura e a lógica legal, igualitária e racional própria dos tempos modernos.

The question of nation building as expressed in Os sertões is based on the ambiguous views of the past held by its author. Witnessing the formation of a Republican state, the inauguration of a modern society, and the singular traditions of sertão culture, Cunha describes a conflict between two kinds of logic that are hard to reconcile: the logic of the origin of a culture and the destiny of belonging to it, on the one hand, and the legalistic, egalitarian, rational logic of modern times.