Sociology 310

Spring 2014
Lecture Notes on Max Weber
Verstehen: German word for "understanding." Used to describe Weber's approach to
sociological explanation, which emphasizes the need to develop an empathic understanding of
the subjective meanings and motives of social action.
Ideal types: (Over)simplified models of various types of social action that seek to capture the
essential logic or rationality of those actions. These serve as heuristic devices for making
deductions or formulating hypotheses. Real events always deviate from ideal types because of
the complex interaction of different motives and the modifying effect of non-rational action.
Fact/value distinction: Unlike many interpretative theorists, Weber maintains that facts can and
should be kept separate from values. In principle, facts can be determined objectively by science.
Values are a matter of cultural norms or personal faith, the truth of which cannot be decided by
science.
Types of social action:
Rational action:
o Purposive (means-ends) rationality: action that rationally calculates and selects
among different means according to which best or most efficiently attains the actor's
chosen goals.
o Value rationality: action that done in conformity with absolute moral or ethical
values, independently of any assessment of the probable success or ultimate
consequences of such action.
Non-rational action:
o Affective (emotional) action: action determined by the emotional state of the actor.
o Traditional (habitual) action: action determined by the actor's habitual or
customary ways of behaving.
Types of legitimate authority
Legal (rational) authority: based on a belief in the legality of rules or laws and the right of
officials to enforce those rules or laws (e.g., a judge or policeman). Legal authority is the
characteristic form or authority exercised by modern bureaucracies, where orders are given
by duly appointed (or elected) officials, based on written rules and regulations.
Traditional authority: based on the belief in the validity or sacred quality of long-standing
traditions (e.g. a monarchy or rule by village elders).
Charismatic authority: based on devotion to the sacred or super-human qualities of an
extraordinarily charismatic leader (e.g., a Ghandi or Hitler).
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The Protestant Ethic and the Spirit of Capitalism
Modern capitalism is defined (for Weber) by a historically unique "spirit" (which he calls
"innerworldly asceticism") that motivates a particular form of social action. This spirit combines:
(1) an passionate pursuit of unlimited wealth, with (2) a renunciation of worldly pleasure through
consumption of wealth. These motives lead to the rational reorganization of production based on
rigorous calculation, maximization of productive efficiency, and high levels of reinvestment.
This contrasts with economic motives in pre-capitalist societies, where people are usually
content with a level of production that meets basic needs, consume most of what they produce,
and prefer leisure over increased income or production.
Protestantism and capitalism: statistical association between Protestantism and capitalism. We
might imagine that capitalism (materialism) would only flourish where there is a weakening of
religion (idealism), yet the opposite appears true. Protestantism (particularly Calvinism)
represented an intensification, not a relaxation, of religious discipline. On the surface,
Protestantism does not appear sympathetic toward capitalism (e.g., condemns usury). What then
is the connection? Weber says the connection is indirect and psychological, rather than direct and
logical.
Major tenets of Calvinism:
all-powerful God; world exists for Gods glory, not for human purposes
purposes of God are incomprehensible to mankind
salvation cannot be achieved by good works or ritual absolution
predestination: only a few are chosen in advance for salvation
Psychological results:
extreme anxiety over salvation; search for a "sign" of salvation
antagonism to sensuous culture; denial of pleasure
economic success seen as a possible sign of salvation
treating the ethical pursuit of one's vocation as a religious "calling"
intense worldly activity; positive evaluation of economic pursuits as long as they avoid
luxury ("innerworldly asceticism")
Webers conclusion: Religious value commitments (Protestantism) provided the missing link
that explains why capitalism emerged in the West at a particular point in history and not
elsewhere. Once it was well established, however, capitalism became self-sustaining and no
longer needed this religious motivation.
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Criticisms of Weber's Protestant Ethic thesis:
mistaken about timing (capitalism often preceded Protestantism)
confuses cause and effect (Protestantism the effect, not the cause)
exaggerates theological differences between Protestantism and Catholicism
naively accepts the piousness of early capitalists
relative commercial success of Protestants (and Jews) more likely explained by their
exclusion from traditional avenues of gaining status
downplays structural preconditions for capitalist industry
Weber's later writings: Less emphasis placed on the role of Protestant beliefs in the origins of
modern capitalism. More attention give to structural preconditions:
bureaucratic state pacified large territories, broke down market barriers, standardized
taxation and currency, instituted rationally calculable law
church and state bureaucracies promoted literacy and technologies of writing and record
keeping
independent towns broadened rights of citizenship, freeing people from feudal
obligations and allowing more autonomous economic activity
Economy and Society
Bureaucracy
Characteristics of bureaucratic organization
hierarchical organization.
official actions bound by written rules and subject to systematic control from above.
functionaries have limited and well-defined spheres of competence and authority.
candidates selected on the basis of technical qualifications.
officials salaried and have no ownership rights over their job or the means of
administration that they employ.
positions constitute a stage in an individual's career.
Advance of bureaucracy: based on its superiority as efficient means of large-scale
organization. Weber believes it is the only form of organization capable of the immense tasks
of coordination necessary in modern industrial capitalism. The expanding range of
administrative tasks and need for coordination in a socialist economy would create an even
higher degree of bureaucracy.
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Rationalization (the predominance of purposive or means-ends rationality) in modern
society. Rationalization is not limited to the state and the economy. Weber also talks about
legal, religious, scientific, and cultural rationalization. Weber speaks of this trend as the "iron
cage." He believes that it undermines some of the fundamental values of Western society
(individualism, spontaneity, autonomy of action) in the name of increasing efficiency. He
also argues that as the means of coordinated action become ever more efficient (formal
rationality) the ultimate ends of human action (substantive rationality) get lost sight of.
Class, Status, and Party: Bases of social inequality and collective action
Classes: social groups that experience common "life chances" based on the market returns to
their assets (labor, skills, forms of property). Only rarely do classes become bases for
collective action.
Status groups: groups that are ranked in terms of their social honor or prestige and that
commonly use some identifiable characteristic (race, language, religion, etc.) as the basis for
differentiating themselves from others. Typically have high levels of social interaction within
group and practice a common lifestyle. A frequent basis of collective action.
Parties: voluntary associations that form (sometimes on a class basis, sometimes on the basis
of status groups, and sometimes as purely opportunistic coalitions) for the intended purpose
of acquiring control over authoritative institutions, especially the state. The state's power is
based, first and foremost, on its monopoly over the legitimate use of violence.