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The misunderstanding prompted him to add a footnote to the printed copy of his paper, requesting 12 Weber recounted the same example with a number of others to illustrate the same point in Die protestantische Sekten und der Geist der Kapitalismus; see Gesammelte Aufsätze zur Religionssoziologie (Weber, 1920, I: 209). 13 This did not occur for several reasons. S. colleagues; and second, because of his wife Weber got into a protracted public and legal battle over the questions of honour, slander and the use of anonymity in the Press.
By 1908, Weber and Sombart both had resigned as official Co-Editors of the Archiv, although they continued to assist Jaffé. Simmel was also on close professional and personal terms with Weber. Simmel’s wife, Gertrud, and Marianne Weber were quite close, partly as a result of their shared assessment of the role of women in modern society. Although Simmel disagreed with Marianne on this, he dedicated his Goethe (1913) to her. Weber’s attempts to help Simmel to get a professorship in Heidelberg are fairly well documented.
Tönnies took this to mean that the first was theological, that is, virtually every issue was decided on theological grounds; and the second was ‘metaphysical’, that is, issues were considered in the light of philosophical reasoning. It is only with the advent of the third, the positivist period that matters were considered on their own merits without otherworldly trappings. 11 Furthermore, Tönnies suggested 11 Some Hegelian scholars object to this characterization, insisting that it is an oversimplification of Hegel’s dialectic, or pointing out that it was not Hegel who used this formulation but one of his later, lesser-known followers.