Some authors use the term to mean Weber's law, and others Fechner's law.

Fechner himself added confusion to the literature by calling his own law Weber's law.

Other discrimination tasks, such as detecting changes in brightness, or in tone height ( pure tone frequency ), or in the length of a line shown on a screen, may have different Weber fractions, but they all obey Weber's law in that observed values need to change by at least some small but constant proportion of the current value to ensure human observers will reliably be able to detect that change.

The mathematical derivations of the torques on a simple beam balance produce a description that is strictly compatible with Weber's law ( see link1 or link2 ).

Other sense modalities provide only mixed support for either Weber's law or Fechner's law.

Weber's law does not hold at perception of higher intensities.

This deviation of the Weber's law is known as the " near miss " of the Weber's law.

* A distinction between the internal and external considerations of law and rules, close to ( and influenced by ) Max Weber's distinction between the sociological and the legal perspectives of law.

* A distinction between the internal and external points of view of law and rules, close to ( and influenced by ) Max Weber's distinction between the sociological and the legal perspectives upon law.

" Weber's conception of the state as holding a monopoly on force has figured prominently in philosophy of law and political philosophy in the twentieth century.

* Weber – Fechner law ( Weber's law, Fechner's law ) – Ernst Heinrich Weber and Gustav Theodor Fechner

* A distinction between the internal and external points of view of law and rules, close to ( and influenced by ) Max Weber's distinction between the sociological and the legal perspectives of law.

* Weber's law

For Aron, Max Weber's monopoly on the legitimate use of physical force held by the state in its internal affairs does not apply to the relationship between states.

" Weber's argument can be understood as an attempt to deepen the understanding of the cultural origins of capitalism, which does not exclude the historical materialist origins described by Marx.

This does not mean, however, that objectivity, limited as it is, can be gained by “ weighing the various evaluations against one another and making a ‘ statesman-like ’ compromise among them ”, which is often proposed as a solution by those sharing Weber's kind of methodological perspectivism.

Weber's belief that rational-legal authority did not exist in Imperial China has been heavily criticized, and does not have many supporters in the early 21st century.

Weber's theory more-closely resembles contemporary Western class structures, although economic status does not currently seem to depend strictly on earnings in the way Weber envisioned.

He considered that the Weber-Fechner law and the LCJ both involve a linear measurement on a psychological continuum whereas Weber's law does not.

Another key difference is that Weber's law and the LCJ involve proportions of comparisons in which one stimulus is judged greater than another whereas the so-called Weber-Fechner law does not.

In terms of Thurstone's conceptual framework, the association posited between perceived stimulus intensity and the physical magnitude of the stimulus in the Weber-Fechner law will only hold when Weber's law holds and the just noticeable difference ( JND ) is treated as a unit of measurement.

From 1893 to 1899 Weber was a member of the Alldeutscher Verband ( Pan-German League ), an organisation that campaigned against the influx of the Polish workers ; the degree of Weber's support for the Germanisation of Poles and similar nationalist policies is still debated by modern scholars.

Also in 1893 he married his distant cousin Marianne Schnitger, later a feminist activist and author in her own right, who was instrumental in collecting and publishing Weber's journal articles as books after his death and her biography of him is an important source for understanding Weber's life.

Another reason for Weber's decision was that Troeltsch's work already achieved what he desired in that area: laying the groundwork for a comparative analysis of religion and society.

Weber's best known work in economics concerned the preconditions for capitalist development, particularly the relations between religion and capitalism, which he explored in The Protestant Ethic and the Spirit of Capitalism as well as in his other works on the sociology of religion.

Weber's preoccupation with the importance of economic calculation led him to develop a critique of socialism as a system that lacked a mechanism for allocating resources efficiently in order to satisfy human needs.

Parsons in particular imparted to Weber's works a functionalist, teleological perspective ; this personal interpretation has been criticised for a latent conservatism.

In early 19th-century cantatas the chorus is the vehicle for music more lyric and songlike than in oratorio, not excluding the possibility of a brilliant climax in a fugue as in Ludwig van Beethoven's Glorreiche Augenblick, Carl Maria von Weber's Jubel-Kantate, and Felix Mendelssohn's Die erste Walpurgisnacht.

Der Freischütz came to be regarded as the first German " nationalist " opera, Euryanthe developed the Leitmotif technique to a hitherto-unprecedented degree, while Oberon anticipated Mendelssohn's music for A Midsummer Night's Dream and, at the same time, revealed Weber's lifelong interest in the music of non-Western cultures.

This interest was first manifested in Weber's incidental music for Schiller's translation of Gozzi's Turandot, for which he used a Chinese melody, making him the first Western composer to use an Asian tune that was not of the pseudo-Turkish kind popularized by Mozart and others.

Weber's shorter piano pieces, such as the Invitation to the Dance, was later orchestrated by Berlioz, while his Polacca Brillante was later set for piano and orchestra by Liszt.

1798 also saw the twelve year old Weber's first published work, six fughettas for piano, published in Leipzig.

His unfinished opera Die drei Pintos ( The Three Pintos ) was originally given by Weber's widow to Giacomo Meyerbeer for completion ; it was eventually completed by Gustav Mahler, who conducted the first performance in this form in Leipzig on 20 January 1888.

They did not ask for qualifications, certificates, or references, but instead only required him to show them his sketchbooks from the war, and a calligraphic piece he did in 1944 of Hans von Weber's " Junggesellentext ".

In 1841, Berlioz wrote recitatives for a production of Weber's Der Freischütz at the Paris Opéra and also orchestrated Weber's Invitation to the Dance to add ballet music to it ( he titled the ballet L ' Invitation à la valse, and the original piano piece has often been mistitled as a result ).

Schutz sought to provide a critical philosophical foundation for Max Weber's interpretive sociology through the use of phenomenological methods derived from the transcendental phenomenological investigations of Edmund Husserl.

Other notable recordings include Johannes Brahms ' Symphony No. 4 and Franz Schubert's third and eighth (" Unfinished ") symphonies, also with the Vienna Philharmonic, recordings of Dvořák's Concerto for piano and orchestra with Sviatoslav Richter, Carl Maria von Weber's Der Freischütz, Johann Strauss ' Die Fledermaus, Giuseppe Verdi's La Traviata and Richard Wagner's Tristan und Isolde.

Ritzer shows how Weber's central characteristics of rationalized systems-efficiency, predictability, calculability, substitution of non-human for human technology and control over uncertainty-have found widespread expression in a broad range of organized human activity, including travel, consumer products and services, education, leisure, politics and religion as well as in the fast food industry.

Late in the 18th century, " allemande " came to be used for a new type of dance in triple meter ; Weber's Douze allemandes op.

* Serenade on Carl Maria von Weber's Oberon for basset horn and two guitars, op.

Titles include Lois Weber's Hypocrites, Vitagraph's Youth, someone else's Purity, and so on.

Weber's main intellectual concern was understanding the processes of rationalisation, secularization, and " disenchantment " that he associated with the rise of capitalism and modernity and which he saw as the result of a new way of thinking about the world.

The Protestant Ethic formed the earliest part in Weber's broader investigations into world religion: he would go on to examine the religions of China, the religions of India and ancient Judaism, with particular regard to the apparent non-development of capitalism in the corresponding societies, as well as to their differing forms of social stratification.

Weber's analysis of modernity and rationalisation significantly influenced the critical theory associated with the Frankfurt School.

Weber's 1876 Christmas presents to his parents, when he was thirteen years old, were two historical essays entitled " About the course of German history, with special reference to the positions of the Emperor and the Pope ," and " About the Roman Imperial period from Constantine to the migration of nations.

Weber was put in charge of the study and wrote a large part of the final report, which generated considerable attention and controversy and marked the beginning of Weber's renown as a social scientist.

Weber's ordeal with mental illness was carefully described in a personal chronology that was destroyed by his wife.

This chronicle was supposedly destroyed because Marianne Weber feared that Max Weber's work would be discredited by the Nazis if his experience with mental illness were widely known.

After Weber's immense productivity in the early 1890s, he did not publish any papers between early 1898 and late 1902, finally resigning his professorship in late 1903.

Weber's views on the war and the expansion of the German empire changed during the course of the conflict.

Weber's role in German politics remains controversial to this day.

Weber's thinking was strongly influenced by German idealism and particularly by neo-Kantianism, to which he had been exposed through Heinrich Rickert, his professorial colleague at the University of Freiburg.

Especially important to Weber's work is the neo-Kantian belief that reality is essentially chaotic and incomprehensible, with all rational order deriving from the way in which the human mind focuses its attention on certain aspects of reality and organises the resulting perceptions.

Weber's opinions regarding the methodology of the social sciences show parallels with the work of contemporary neo-Kantian philosopher and pioneering sociologist Georg Simmel.

According to the Stanford Encyclopedia of Philosophy, the " 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.

" Another major influence in Weber's life were the writings of Karl Marx and the workings of socialist thought in academia and active politics.

Though the influence of his mother's Calvinist religiosity is evident throughout Weber's life and work, and though he maintained a deep, lifelong interest in the study of religions, Weber was open about the fact that he was personally irreligious.

But, even though Weber's research interests were very much in line with that school, his views on methodology and the theory of value diverged significantly from those of other German historicists and were closer, in fact, to those of Carl Menger and the Austrian School, the traditional rivals of the historical school.

Weber's methodology was developed in the context of a wider debate about methodology of social sciences, the Methodenstreit.

Thus Weber's methodology emphasises the use of comparative historical analysis.

Many scholars have described rationalisation and the question of individual freedom in an increasingly rational society, as the main theme of Weber's work.

Weber's work in the field of sociology of religion started with the essay The Protestant Ethic and the Spirit of Capitalism and continued with the analysis of The Religion of China: Confucianism and Taoism, The Religion of India: The Sociology of Hinduism and Buddhism and Ancient Judaism.