Max Weber’s antinomies of the Fall: Paradisiacal ethics and the populist Zeitgeist

This article points out that the way the biblical myth of the Fall has been interpreted in the Judeo-Christian tradition is a crucial heuristic in the works of Max Weber, an assessment that hitherto largely remained unnoticed. Nevertheless, Weber's understanding of everyday action is closely related to the various religious interpretations of what deprivations were suffered by humanity as a consequence of Adam's original sin and the paradisiacal yearning for salvation it engenders. Moreover, Weber's interpretation of the Fall is characteristic for his tragic sociology in the sense that it guarantees the freedom to subjectively create self-conscious meaning that is, however, no longer embedded in a context of common knowledge. His solution to this epistemological problem involves a Nietzschean heroic existentialism whereby individuals give personality to one's character by freely choosing their own values. Yet, he also realizes that many will not be able to choose by themselves and, therefore, will be attracted by charismatic leaders that can invoke a paradisiacal community of choice. Weber's modern antinomical interpretation of the Fall is still relevant today because it provides insight in the epistemological underpinnings of the contemporary populist Zeitgeist.     

Values on Paper,in the Head,and in Action: On Max Weber and Value Freedom Today

This article starts out with a summary of Weber's views on value freedom, by emphasizing: (1) that value freedom constitutes a special constellation of values; and (2) that value freedom makes it possible for the social scientist to theorize on the basis of new and more extensive knowledge than if she had simply stated her own values and focused the analysis around these. The latter point emerges most clearly in Weber's instructions for how a social scientist should proceed when carrying out an analysis of her own preferred social policy. After the section on Weber's views on value freedom, an attempt is made to update his views. This is done by arguing that the impact of values (and value freedom) differs, depending on where these can be found: on paper, in the head of the social scientist, or in her actions. “Actions,” in the context of value freedom, refer to the research process and especially to the element of theorizing. Value freedom helps to guide the research into new and fruitful directions and to steer it clear of propaganda.     

Disenchantment and its discontents: Weberian perspectives on science and technology*

Weber's ideas about science and technology have largely been neglected by comparison with his views of modern politics and economics. Yet his notion of disenchantment is central to his conception of modern society and to his comparative studies of the rise of Western rationalism. This importance is underlined by the use to which Weber's ideas have been put by two contemporary thinkers. Ernest Gellner extends the notion of disenchantment in his account of the cognitive style of industrial society, but argues that it does not necessarily pose the threat which Weber's cultural pessimism suggests. Randall Collins, on the other hand, develops a Weberian account of the social basis for technological change, arguing that geopolitical centres give rise to technological innovation. In view of the urgency of the question of the role of science and technology in modern society, these Weberian perspectives provide an important theoretical tool since they offer a framework in which this question can be addressed.     

Consequences of the increasing rationality of music: A reassessment of Weberian rationalization

Max Weber's theory of the rationalization of music is used to demonstrate that there is a nexus between the tonal structure of music, which is formally “rational” in the Weberian sense, and the fundamental irrational properties on which it rests. It is posited that Weber, although failing to differentiate between types of irrationality, was primarily concerned with only two forms: harmonic‐structural and interpretational. Ironically, there is another more sociological type of irrationality that Weber failed to address. This type may be termed “interactional” irrationality. The importance of recognizing this element within the musical organization is critical, as the balance between rationality and irrationality becomes increasingly delicate. Case studies of professional, classically trained symphonic musicians and conductors illustrate the irrational consequences of growing rationality within the social organization of symphonic music.     

The problem of suffering as a driving force of rationalization and social change

This article documents and analyses a reconstructed Weberian conception of the problem of suffering. In this setting a focus is brought to how the problem of suffering is constituted in the dynamic interplay between, on the one hand, the compulsion to impose rational sense and order on the world, and on the other, the necessity to find a means to satiate charismatic needs. The discussion highlights Weber's account of the tendency for problems of suffering to increase in volume and scale along with the intensification and spread of modern processes of rationalization. It offers a case for the development of further sociological inquiries into the role played by experiences of the problem of suffering within the dynamics of social and cultural change.     

Alternative organizational formations: a neo Weberian typology of polycratic administrative systems

Much of the critical attention given to Weber's tripartite scheme of legitimate domination has focused on the issue of its supposed incapacity to accommodate forms of organization not based on instrumental rationality. In fact substantive rationality is a continuous point of reference in Weber's analysis and surfaces in his brief and fragmentary outlines of three polycratic organizational forms: collegiality, mass democracy, and direct democracy. This article locates polycratic organizations in relation to the three monocratic structures indicated by the typology of legitimate domination. Extant examples of polycratic organizations are compared substantively. The three forms are then typologized in terms first of characteristics of participation by personnel, and second of the processes by which decisions are made.     

Max Weber's Science of Composition

Starting from the recently translated biography of Max Weber by Joachim Radkau, this essay re‐evaluates Weber's “science of reality” in relation to his personality, the cultural context of the early twentieth century, and the position of Weber's thought in the sociological canon. The argument progresses through sequentially enlarged analyses, which propose that Weber's general style of thinking is a type of dissonant composition that places emphasis on the many relationships between cultural reality and the concepts derived from it, and not as much on its content. The logic of such a compositional approach to reality is based on similar principles found in sound and music, which Weber in fact uses in a more latent as well as more active form, to pursue his aim of a style of thinking as “aesthetics of dissonance”. The latter is a sort of “methodological wedge” that pries open the many layers of reality. As such, Weber's “science of reality” is an early “classical” example of a recent and much needed call for a social science as the “art of listening”.     

Guest Editor's Introduction

Classical social theory in the Western tradition concerned itself with the history of the human condition and sought answers to big questions such as the meaning of change and progress. They were interested in the nature, origins and consequences for human life of modern society, with its new means of organizing production as well as legal and political arrangements. Contrary to the optimism of the Enlightenment with its unbounded faith in the ability of reason and scientific inquiry to liberate humans from domination by both religion and nature, classical social theorists saw the negative side of modern civilization. This can be summarized in terms of the loss of freedom or the enslavement of humans, which each theorist understood as taking different forms. For Marx it was alienation, for Weber confinement in the iron-cage of rationality, and for Durkheim anomie. Although Ibn Khaldun lived centuries before the rise of classical social theory and was by no means a product of the modern world, it is possible to read his work as thematising the absence of freedom or enslavement as well. Bringing out this aspect of Ibn Khaldun shows, to some extent, the modern relevance of his thought. This article elaborates on Ibn Khaldun's theme of enslavement via his discussion on luxury and senility. It is the enslavement of sedentary people to luxury that explains the loss of group feeling or ‘asabiyyah, setting in motion a chain of developments that results in the senility of the dynasty and its eventual demise. In the first section I discuss the Enlightenment promise of freedom. The section that follows discusses classical social theory's critique of modernity or what amounts to a loss of faith in the Enlightenment project. Here the thought of Marx, Weber and Durkheim are presented as examples of Western assessments of the problem of the human condition in modernity. I then turn in the next two sections to Ibn Khaldun, discussing his theory of the rise and decline of states in terms of the role played by luxury.     

The next enlightenment: aesthetic reason in modern art and mass culture

Taking as its point of departure the contested claim that Horkheimer and Adorno's Dialectic of Enlightenment conceptualizes a differentiated form of aesthetic reason, this essay explicates key properties of aesthetic rationality as it later was elaborated in Adorno's Aesthetic Theory. With these properties in view, it next compares modern artworks and film and discovers that aesthetic reason has taken up residence in mass culture. Adorno's confinement of aesthetic reason to modern art, and his insistence with Horkheimer that modern art and the rationality it entails are emasculated by mass culture, appear premature. As the host for aesthetic rationality, mass culture secures the rational content of modernity against the hegemony of instrumental reason. Through the increasing universalization of mass culture aesthetic reason achieves universality, placing us on the threshold of another enlightenment, an aesthetic enlightenment that would be the completion of modernity's as yet unfinished project.     

The Quaker Ethic and the Fixed Price Policy: Max Weber and Beyond*

Max Weber undertook his research on the Quakers and their fixed price policy as part of his attempt to understand the role of the Puritan sects in the rise of early modern capitalism. Although his comments on the group were sympathetic and penetrating, they suffered from inattention to the historical context. He failed to see, for instance, that the Quakers’economic policies in large part reflected their resentful frustration over the Puritans’failure to institute popular political, economic, and religious proposals. This paper corrects Weber's portrait of the Quakers and their unique fixed price policy by paying close attention to the social climate in which they formulated this economic innovation. In doing so the research establishes an important relationship between religious doctrines and social frustrations that Weber himself did not see, but that existed in Nietzsche's theory of “resentment,” and in Eduard Bernstein's analysis of the earliest Quakers.     

Styles of Intellectualism in Weber's Historical Sociology

The prevailing concept of the intellectual in contemporary sociology is an ideal type derived from Weber. Intellectuals are understood as politically disinterested, socially unattached individuals, who in their subjective intentions pursue knowledge for its own sake. Weber's ideal type thus provides the action framework for a sociology of knowledge that has been used as a direct counterclaim to Marxist theories of ideology. The author challenges this position, arguing that Weber's sociology of religion embraces important elements of a Marxist theory of ideology and thus presents an ambivalent concept of the intellectual that points toward a historicist sociology of knowledge.     

Michael Polanyi and the sociology of a free society

Michael Polanyi’s defense of freedom in science and society conflicts in major ways with Weber (process of rationalization, value neutrality of sociologists), Popper (objective knowledge, open society), and technological or oppositional sociology. Polanyi rejects positivism, utilitarianism, and Marxism, and defends freedom as a necessary condition for pursuit of spiritual ideals such as truth, justice, charity, and tolerance. Half truths about science seen as rejecting tradition, faith, authority, values, and the subjective, have helped bring valuable social results, but in the form taken by radical philosophical skepticism (doubt), also called objectivism, they also threaten freedom itself. A more truthful account is needed. Scientists and citizens who would maintain a free society are morally responsible persons, joined together in quest of truth and certain other ideals, demanding of themselves and each other that they be faithful to that quest. Polanyi’s thought has connections with that of Shils, and has implications for what Shils calls a consensual sociology. Louis H. Swartz teaches law, and is interested in the development of sociological theory and legal sociology, building upon the contributions of Polanyi and Shils.     

Simmel,rationalisation and the sociology of money

Simmel was born in 1858. Raised in the centre of the Jewish business culture of Berlin. Simmel studied history and philosophy, becoming a Privatdozent in 1885. Although he published numerous books and artickes, simmel was excluded from influential university positions as a result of the pervasive anti-Semitism of the period and it was bot until 1914 that Simmel was finally promoted to a full professorship at the University of Strasbourg. Like Durkheim. Simmel was both the object of anti-Semitic prejudice and a fervent supporter of the nationalist cause in the First World War. Simmel died in 1918 if cancer of the liver.¹ This basic and naïve factual biography of Simmel in many respects provides many of the themes in Simmel's sociology. First, his sociology is held to be the brilliant reflection of the glittering, cospospolitan world of pre-war Berlin and that his commentary on that world took the form of impressionism his sociological essays are snapshots sub specie aeternitatis”? simmel's perspective has been regarded as an example of the nature of modern society as contained in Robert Musil's The Man's Without Qualities. That is a social existence without roots, commitments or purpose.³ Secondly, Simmel was and remained a social outsider despite his good connections with Berlin's cultural elite. His writing has been as a result characterised as perspectivism and an aestheticication of reality. As an indication of this, Simmel's influence has in the past often rested on such minor contributions as‘The Stranger’⁴ Thridly, because Simmel failed to secure an influential location within the German university system, there was no development of the Simmelian school of sociology at all comparable to Durkheimain sociology. Decades of sociological interpretation of Simmel's work have still left Simmel as a theoretical enigma on the ambitus of the sociological tradition. His sociology has been categorised as interactionist, formal and conflict sociology.⁵ In more recent years there has been a renewal of interest in Simmel which has begun to show a greater appreciation of the unity and stature of his sociology. This renewal has been brought about by the cominentaries of Levine. Frisby, Robertson, and Holzner. ⁶ More importantly, the translation of Simmel's The Philosophy of Money⁷ by Bottomore and Frisby provides a new opportunity for a systematic evaluation of Simmel's sociology of modern culture. The main burden of this paper is that existing commentaries have failed to focus on the central theme of‘alienation’and‘rationalisation’in The Philosophy of Money which provided the major theoretical backing for on the one hand, Weber's analysis capitalism as the iron cage and on the other Lukács so-called rediscovery of the alienation theme in the young Marx.     

The Utility of Weber's Ideal Type: Verstehen and the Theory of Critical Mass

Weber's concepts of the ideal type and Verstehen are perhaps the most often discussed and debated but least understood of all his methodological formulations. This is in part a consequence of the complexity regarding the historical and intellectual matrix in which he developed his conceptual thought, and in part the relationship of the ideal type and Verstehen to other central aspects both of his methodology and theoretical works. The full scope of Weber's effort, and the relevance of this to contemporary sociological and historical investigations, can be found in his orientation to positivism and its role vis-a-vis the social sciences. A return by social scientists to mathematical modeling (which is not necessarily the province of the natural sciences) may, ironically, provide the foundation for returning back to a reconsideration of Weber's methodological thought, while repositioning the role of the ideal type and positivism in sociological investigations.     

Theory in Weberian Marxism: Patterns of Critical Social Theory in Lukács and Habermas

For Weberian Marxists, the social theories of Max Weber and Karl Marx are complementary contributions to the analysis of modern capitalist society. Combining Weber's theory of rationalization with Marx's critique of commodity fetishism to develop his own critique of reification, Georg Lukács contended that the combination of Marx's and Weber's social theories is essential to envisioning socially transformative modes of praxis in advanced capitalist society. By comparing Lukács's theory of reification with Habermas's theory of communicative action as two theories in the tradition of Weberian Marxism, I show how the prevailing mode of "doing theory" has shifted from Marx's critique of economic determinism to Weber's idea of the inner logic of social value spheres. Today, Weberian Marxism can make an important contribution to theoretical sociology by reconstituting itself as a framework for critically examining prevailing societal definitions of the rationalization imperatives specific to purposive-rational social value spheres (the economy, the administrative state, etc.). In a second step, Weberian Marxists would explore how these value spheres relate to each other and to value spheres that are open to the type of communicative rationalization characteristic of the lifeworld level of social organization.     

Weber,Simmel, and the sociology of culture

Max Weber and Georg Simmel began their long and important association not later than the mid-1890s. Both emerged from the upper middle class intellectual life of Berlin, but with different starting points: Protestant political and moralistic culture for Weber; the Jewish experience and the new aesthetic culture of modernism for Simmel. Despite such a contrast, Weber and Simmel were drawn together essentially because of a shared interest in problems of modern culture. The historical evidence shows that this interest developed around an assessment of Nietzsche's significance and a critique of ‘psychologism’. The German Sociological Society both helped to establish in 1909 then became a notable, if brief, episode in the attempt to clarify the tasks of sociology as a ‘science of culture’. Their relationship (and Marianne Weber's) to the debate over the prospects for a unique ‘female culture’ illustrates a neglected aspect of the cultural problem. Notwithstanding their different sociologies, Weber and Simmel can be seen as raising a similar question about the ‘fate’ of our culture, and it is this question that continues to make their work significant.     

Postmodernism, rationality and the evaluation of health care

This paper examines the logic of evaluation of health care services, calling into question the possibility of assessing the extent to which medicine and health care systems are ‘rational’ or ‘irrational’ The paper analyses and rejects claims to rationality made in discourses on evaluation and in particular economic evaluation, by recourse to Weber's distinction between formal and substantive rationalities. The rationality claimed by evaluation is a value-laden and therefore substantive rationality. Similarly, the claims of the rational actor model are seen to over-simplify the ways actors interact in the market. This leads to a postmodernist perspective rejecting the idea of a single rationality, which if it can only be grasped enables the achievement of Truth, and substituting the position of contingent and fragmentary discourse, brought into being to serve the interests of particular groups in determining knowledge and power. With regard to the evaluation of health services, whereas the modernist assumes that the Enlightenment metanarrative of rationality has imbued the provision and delivery of health care, and that the evaluation by another discipline within this metanarrative, for instance health economics, can fine-tune this rational system for efficacy and efficiency, and suggest changes, the postmodern position recognises that both are distinct discursive perspectives, constituted for local reasons. This position is then applied to a case study of the management of surgical services based on ethnographic work conducted by the author. Deconstruction of the ethnography derives an understanding of the disruption of surgery as being a consequence of the arrangements for clinical advice in the committee structure of management.     

Eleven characters in search of an ethic,or the spirit of capitalism revisited

This fiction represents scenes from an imaginary MBA class's reaction to the showing of the Oliver Stone film, Wall Street, to explore different perspectives on the meanings of work and society in the light of Max Weber's pessimistic vision of the inexorable rise of capitalism. It is meant to end on an optimistic note.