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See 'External links' section of Max Weber article for a list of websites containing online works of Max Weber.
There are subsidiary components to Schutz's theory of the cultural sciences, such as the recognition of schools of thought within disciplines, but the foregoing should suffice to prepare the reader to study his oeuvre. But something can also be said about areas in which his thinking has been and/or needs to be extended. In the first place, while there is considerable focus on the particular sciences of economics and sociology, the scope of Schutz’s science theory is clearly much broader. If this is recognized, then it is also clear that philosophers inspired by his work could engage in discussions with scientists of other disciplines (for example, archaeologists), seeking to define the discipline, to clarify its basic concepts, and to explicate postulates for them. In the second place, while Schutz is emphatic that the constructs produced in the cultural sciences are constructs of a second level that are about the constructs of the first level, which is that of common sense and ordinary language, he did not ask what the constructs of the primary level are themselves about. This is undoubtedly because in everyday life a conceptualization of objects automatically occurs that is perhaps most obvious in how names come to mind (or awkwardly fail to do so) when one encounters objects. In addition, the words "meaning" and “significance” can shed more shadow than light. If one abstracts from such conceptualization, however, one can observe that cultural objects already have values and uses that are not conceptual meanings bestowed on sheerly physical things, but original determinations of the objects that such conceptual meanings are bestowed upon and that ordinary language refers to. Consequently, two abstractions are actually needed to reach the nature thematized in the naturalistic sciences. This is not to reject Schutz's interpretationism, but it is to assert that cultural objects, situations, and worlds are cultural by virtue of values and uses that are not reducible to conceptual meaning-bestowal and categorial formation. In the third place,
The argument by extension notwithstanding, there is other evidence that Weber held the social scientist's values to be a subjective matter. Portis, for instance, says Weber "believed it impossible to justify ultimate values scientifically. He presumed they were derived from the metaphysical commitments that define one's general outlook." 22 Rogers Brubaker, in The Limits of Rationality, also acknowledges that Weber's discussion of value orientations amplifies those of a long line of ethical relativists. Weber believed that "value orientations are essentially subjective, and that conflict among them cannot be rationally resolved." 23