MediaWiki API result

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            "1910": {
                "pageid": 1910,
                "ns": 0,
                "title": "Red, West and Sunsets",
                "revisions": [
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                        "*": "It seems like references to ''red'', ''west'' and ''sunsets'' abound in the novel. It may be nothing, but, in any case, here is a list, growing as I go through the novel (feel free to contribute):<br>\n\nPage 41: \"warped to the red end of the spectrum\"\n\nPage 59: \"more Connecticut, just shifted west, was all.\"\n\nPage 63: \"Gusts of hot red light\"\n\nPage 86: Webb \"facing west into a great flow of promise\"\n\nPage 99: \"Violent red sunsets behind Pike's Peak.\"\n\nPage 126: \"looking through a piece of Iceland spar at the sunset\"\n\nPage 127: \"stretching as to sunset...\", \"setting off westward [...] farther away each sunset\"\n\nPage 145: \"the fire-reddened light\"\n\nPage 153: \"blood reds\"\n\nPage 155: \"a ruined shell of rust-red and yellowish debris\"\n\nPage 156: \"south of here, and likely west as hell\"\n\nPage 164: \"He nodded westward\"\n\nPage 166: \"the sun declined over the blessed possibility\"\n\nPage 171: \"so it went, heading west again\"\n\nPage 174: \"all those mountains and sunsets\", \"outshining the departing sunlight\"\n\nPage 209: \"The country was so red that...\"\n\nPage 210: \"out of the red mud of the region.\"\n\nPage 211: \"what the colors of a sunset are to an ordinary sky of daytime blue.\"\n\nPage 212: \"heading away toward the red-rock country\"\n\nPage 214: \"blood-red wall\", \"among tablelands and ca\u00f1ons and red-rock debris\"\n\nPage 243: \"a somewhat more optimistic red\"\n\nPage 246: \"residual sunset above the rooftops\"\n\nPege 269: \"the dirt, the blood-red dirt.\"\n\nPage 281: \"through sunset and into the uncertainties of night\"\n\nPage 364: \"Sunsets tended to be purple firestorms, with blinding orange streaks running through\"\n\nPage 386: \"a rust-colored city\"\n\nPage 394: \"affording glimpses now and then of some solitary band of figures alone in the prairie toward sunset\"\n\nPage 406: \"The West Gate, intended to frame equinoctial sunsets\"\n\nPage 461: \"drawn west by those Pacific promises\"\n\nPage 462: \"a glass of red whiskey\"\n\nPage 784: \"an epidermal luminescence at the red end of the spectrum\"\n\n\n[[Category:ATD]]"
                    }
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            "2030": {
                "pageid": 2030,
                "ns": 0,
                "title": "Routinization of Charisma",
                "revisions": [
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                        "*": "From [http://en.wikipedia.org/wiki/Max_Weber Wikipedia]:\n\n'''Maximilian Carl Emil Weber''' (1864 \u2013 1920) was a German political economist and sociologist who is considered one of the founders of the modern study of sociology and public administration. He began his career at the University of Berlin, and later worked at Freiburg University, University of Heidelberg, University of Vienna and University of Munich. He was influential in contemporary German politics, being an advisor to Germany's negotiators at the Treaty of Versailles and to the commission charged with drafting the Weimar Constitution.\n\nHis major works deal with rationalisation in sociology of religion and government, but he also contributed much in the field of economics.\n\nMax Weber began his studies of rationalisation in ''The Protestant Ethic and the Spirit of Capitalism'', in which he shows how the aims of certain ascetic Protestant denominations, particularly Calvinism, shifted towards the rational means of economic gain as a way of expressing that they had been blessed. The rational roots of this doctrine, he argued, soon grew incompatible with and larger than the religious, and so the latter were eventually discarded. Weber continues his investigation into this matter in later works, notably in his studies on bureaucracy and on the classifications of authority. In these works he alludes to an inevitable move towards rationalization.\n\nFrom [http://www.h-net.org/~bahai/bhpapers/vol2/motif.htm this website]  <ref>[http://www.h-net.org/~bahai/bhpapers/vol2/motif.htm \"The Routinization of Charisma? Some Comments on 'Motif Messianique et Processus Social dans le Bahaisme'\"] by Peter Smith</ref>:\n\n:For Weber, legitimate authority could be based on one, or more likely a combination of several, of three \u201cideal types\" of authority: rational-legal; traditional, and charismatic. Charismatic authority is that authority based on devotion to the 'charismatic individual,\u2019 who is treated by his followers as being endowed with exceptional, superhuman, or supernatural powers and qualities. legitimacy is derived from spiritual endowment rather than tradition or legally established rules and procedures. Charismatic authority provides a more radical warrant for innovation than either of the other two ideal types. However, by the very fact of its origination as something \"out of the everyday\" and by its association with the charismatic individual, charismatic authority is precarious and \"in its pure form .... may be said to .exist only in the process of origination\" <ref>Weber, Max, ''The Theory of Social and Economic Organization'', trans. by A. M. Henderson and Talcott Parsons, and intro. by Talcott Parsons, New York, The Free Press, 1947, pp.364</ref> Therefore, particularly with the death of the charismatic individual, there occurs a process of transformation by which the followers return to a more everyday existence - charisma becomes routinized (Verwallt\u00e4glichung des Charisma) and traditional and/or rational-legal types of legitimation become important <ref>Ibid, pp.358-373</ref>\n\nAnd from [http://www.stefan-szczelkun.org.uk/phd402.htm this website]:\n\n:According to Weber, rationalisation creates three spheres of value as the differentiated zones of Science, Art and Law. This fundamental disunity of reason constitutes the danger of modernity. This danger arises not simply from the creation of separate institutional entities but through the specialisation of cognitive, normative and aesthetic knowledge that in turn permeates and fragments everyday consciousness. This all-pervasive 'rationalisation' is argued to have profoundly negative effects on socialisation, social integration and cultural production.\n\n:This 'disunity of reason' implies that culture moves from a traditional base in a consensual collective endeavour to forms which are rationalised by commodification and led by individuals with interests which are separated from the purposes of the population as a whole. This 'purposive rational action' is steered by the 'media' of the state, which substitute for oral language as the medium of the co-ordination of social action. There is then antagonism between these two principles of societal integration - language, orientated to understanding, and 'media', which are systems of success orientated action.\n\n==References==\n<references />"
                    }
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