“Broadly speaking, Weber's philosophical worldview, if not coherent philosophy, was informed by the deep crisis of the Enlightenment project in fin-de-siècle Europe, which was characterized by the intellectual revolt against positivist reason, a celebration of subjective will and intuition, and a neo-Romantic longing for spiritual wholesomeness [Hughes 1977]. In other words, Weber belonged to a generation of self-claimed epigones who had to struggle with the legacies of Darwin, Marx, and Nietzsche. As such, the philosophical backdrop to his thoughts will be outlined here along two axes: epistemology and ethics. [...] Weber's ethical sensibility is built on a firm rejection of a Nietzschean divination and Foucaultian resignation alike, both of which are radically at odds with a Kantian ethic of duty. In other words, Weber's ethical project can be described as a search for a non-arbitrary form of freedom (his Kantian side) in what he perceived as an increasingly post-metaphysical world (his Nietzschean side). According to Paul Honigsheim, his pupil and distant cousin, Weber's ethic is that of “tragedy” and “nevertheless.” [Honigsheim 2003, 113] This 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.”