The recent state of Weber studies is marked especially by criticism against modern rationality, emerging in the mid-1960s, and by the project of the Max Weber Gesamtausgabe in the 1970s. The image of Weber has been transformed from that of an advocate of rational values into the tragic embodiment of modern culture. We may divide these studies into two kinds, i. e. a) the search for his true intention, and b) the utilization of his ideas. In a), outstanding progress has been made in identifying the traces of Nietzsche in Weber's thought. YAMANOUCHI brought out the scheme ‘chivalry vs. priest’ in Weber's vision of religious development, and in this respect thinks highly of ‘Agrarverhältnisse in Altertum’. The background and intention of Weber's works have also been more adequately explored, epistemologically by MUKAI, and disciplinarily by NAU. In b) NAKANO's analysis of the legal rationalization of Weber's ideas, one can detect the problematic in the Weberian strategy of behaviorism, and can identify the positive and negative of autopoiesis, the systematic strategy of Luhmann. From those ideas, Nakano concluded that society as a whole puts a meta-level of the normative above the legal dimension. SWEDBERG vigorly inspects potential issues in Weber's text of economic sociology that are theoretically applicable for empirical research. The search for true intention produces a continuous awareness of one's own value, as ORIHARA already showed. The current utilization seems to center around the field of economic sociology.

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造業は激しい競争を生き残るために懸命の努力をしているが, このことが利益絶対優先の思考を生み, 結果的に企業倫理を低下させ, 消費者や従業員など関係者に損害を与えている例が急増している。このような現状を改善さすには, 倫理観の高い製造業が競争に勝ち残って行くための産業システムを見出す必要がある。本報告では, 価格戦略に注目し, キリスト教, 儒教などの倫理観に則した利益追求の条件を明らかにし, この倫理観の高い製造業の価格戦略が, その他の合理的な価格戦略に対抗するための方法を簡単なモデルによるシミュレーションを行うことにより検討した。

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The purpose of this essay is to clarify the meaning of “Einverständnis” in Max Weber's early manuscripts of Economy and Society and thus to reexamine the problem of “action and order” in his social theory. “Einverständnis” means the order that makes possible social action as if there was a social order even when no agreed or established order in fact exists. First, we show this concept is the basis for the realization of a rational social order and we attempt to explain the structure of multi-layered communities. Second, we examine Weber's sociology of domination from the perspective of “Einverständnis” and the multi-layered structure of communities. In this way we can understand his sociology of modern bureaucracy not only as a formal-rational structure but also as the construction of order based on the self-justification, convention, traditional life style, and honor and status.

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The relationship between “Orthodoxy and Heterodoxy” has been one of the central problems of the European (Christian) cultural world, but it has been largely ignored in the studies of Max Weber's sociology of religion. The contention in this paper is that Weber did not directly address this problem in his studies of Protestantism, but rather discussed it in his studies of the “Asian cultural world”, namely in “Confucianism and Taoism” and “Hinduism and Buddhism”. The problem of “Orthodoxy and Heterodoxy” is therefore related not only to “Church and Sect” and “Toleration and Exclusion”, but also to “‘Orthodoxy and Heterodoxy’ and Heathenism”. Here one receives a glimpse into the secret background of Weber's “comparative” sociology of religion.

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The sociological theory of industrial relations has become important for the study of human aspects of industrialization and urban industrial societies. The main problem is now the way to gain industrial democracy and the way to find methodology for grasping special or synthetic concept about industrial relations.
Industrialism brought forth employer-employee relations, technological development and changes of organization. Traditionalism was gradually destroyed in some factors of per-industrial communities. The paper deals with some changing elements, social and organizational, which make up the historical patterns of industrial relations systems. Those are ideologies of management, personalities of the workers social relations of industry and the community, and finally the technical patterns of industrial organization.
These factors in modern society originate from the structure of traditional communities. The traditionalism is, however, to be conquered by industrialization, urbanization, reactions of trade unionism as well as innovations. Thus the way to industrial democracy is oriented to the denial of this traditionalism.
This study provides a perspective that brings better understanding to and reseach method for this field, introducing a comparative case study of two industries in Hokkaido.

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In this study, through the perspective outlined below, I discuss how the number of “martial ways" adherents expanded after the Meiji era, in which the warrior class, the primary supporter of the martial arts, collapsed, and was altered into a form more befitting a modern state, as well as how these arts developed into the aspect of national culture known as “martial ways."

1. The decline and return of martial arts in the early Meiji era

1) The police increasingly became an entry route into the martial arts, through the recruitment of famous martial artists successful in kenjyutsu shows called Gekiken kogyo and increased martial arts training for police officers; this was achieved by connecting the liberal democratic movement with martial artists and honing the movement toward martial arts training among civil rights advocates.

2) Martial arts were often practiced within the imperial court, perhaps for the purpose of appealing to the identity of the state. The incorporation of the martial arts, which was a part of the traditional warrior culture, into the functions of the imperial court may have been a strategy for establishing the modern imperial system.

3) Jigoro Kano rationalized and systematized the learning and teaching of Judo and founded Kodokan Judo as a method of the education for youth in the modern state.

2. The Invention of “Martial Ways"

1) “Martial ways" were invented in Japan for ensuring the survival of Japan's ancient traditional culture by preserving old customs and integrating these with the national awareness that had demonstrated dissatisfaction with the policies of extreme Europeanization prevalent since the Meiji Restoration; further, it was done to express Japan's cultural identity as a venerable state to foreign countries.

3. The Expansion of Classes Accepting Martial Ways

As has been noted, “martial ways," invented in the modern age, has been adopted as a broad national culture. This is indicated by various aspects, such as the creation of an association of martial arts organizations, the establishment of Dai Nippon Butoku Kai in 1895 for the education in and preservation of the martial arts, the movement to incorporate martial arts into regular school curricula, and the activities of youth associations and groups formed for the development of local youth.

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