 On the left, Weber’s articulation of the tension between modernity and modernization found resounding echoes in the “Dialectics of Enlightenment” thesis by Theodor Adorno and Max Horkheimer; Lukács’s own critique of the perversion of capitalist reason owes no less to Weber’s problematization of instrumental rationality on which is also built Habermas’s elaboration of communicative rationality as an alternative. Different elements in Weber’s political thought, e.g., intense political struggle as an antidote to modern bureaucratic petrification, leadership democracy and plebiscitary presidency, stark realist outlook on democracy and power-politics, and value-freedom and value-relativism in political ethics, were selected and critically appropriated by such diverse thinkers on the right as Carl Schmitt, Joseph Schumpeter, Leo Strauss, Hans Morgenthau, and Raymond Aron. Even the postmodernist project of deconstructing the Enlightenment subjectivity finds, as Michel Foucault does, a precursor in Weber. All in all, across the vastly different ideological and methodological spectrum, Max Weber’s thought will continue to be a deep reservoir of fresh inspiration as long as an individual’s fate under (post)modern circumstances does not lose its privileged place in the political, social, cultural, and philosophical reflections of our time.