Appendix a – Sombart Versus Weber on 'Technology and Culture'

Appendix A – Sombart versus Weber on ‘Technology and Culture’ (1910–11)

From 19 to 22 October 1910, Max Weber, Alfred Weber, Georg Simmel, Ferdinand Toennies, Ernst Troeltsch, and other scholars from various disciplinary back- grounds met in Frankfurt-am-Main for the first meeting of the Deutsche Gesellschaft für Soziologie (German Sociological Society). In the afternoon of the second day of the conference, Max Weber replied to Werner Sombart’s lecture entitled ‘Technik und Kultur’ (‘Technology and Culture’; TC:26–36). His remarks on this and several other papers were printed in the conference proceedings the following year: on the concept of race (1971a, 1973b); Christian-Stoic concep- tions of natural law (1973a); and law and economy (1924:471–83; CMW:365–9). He also presented a ‘Business Report’ where he outlined the tasks of the society and proposed collaborative sociological studies of the press, voluntary associations, and the selection of professions (2005b). Frustrated with internal disputes and inaction among society members, and with problems funding the new organization, he resigned from his executive position as treasurer and publications editor the following year, and after the 1912 meetings in Berlin he withdrew entirely from any further participation in what he bitterly called ‘this salon des refusés’ (MWG II/6:656). Nevertheless, this first meeting was a major episode in Weber’s career, and in many ways prefigured the expanded range of topics and conflicting approaches to sociology that have often characterized the discipline ever since (on these and other points related to the meetings, see Adair-Toteff, in 2005b). Sombart’s lecture was a wide-ranging survey of the part played by particular technologies in the formation of various cultural spheres, including the effect of the steam engine in transforming capitalist industry; the use of gunpowder in enhancing the military force of the modern state; the importance of the press in spreading the word of the modern church; the influence of transportation systems on the communication of scientific ideas; the role of labour-saving devices in promoting women’s emancipation; and the invention of orchestral instru- ments in shaping the development of modern music (Sombart, 2005). His general concern was to consider whether the economy is a function of technology, and whether culture is a function of the economy. In particular, he wanted to assess whether the influence of technology in the examples cited are predominantly positive or negative, mediated or unmediated, active or passive, in the end argu- ing against an orthodox Marxist interpretation of a one-way relationship between the economy and culture. In revising the lecture for publication in the Archiv für Sozialwissenschaft und Sozialpolitik (The Archive for Social Science and Social Pol- icy), the journal that he co-founded and co-edited with Weber and Edgar Jaffé, he expanded the section on music and modern life that Weber had focused on in

208 Appendix A 209 his reply. At the same time he complained about the ‘willful misunderstanding’ of his interlocutors, singling out Weber’s critical remarks as ‘not of a fundamental nature’ (1911:306). The translation of Weber’s reply to Sombart’s lecture by Beatrix Zumsteg and me in Theory, Culture & Society (TC) is from the printed proceedings that appeared the year after the meeting in Frankfurt was held, themselves based on a steno- graphic transcript that contributors presumably approved and revised before publication (Verhandlungen, 1911:95–101). Marianne Weber’s edition of these remarks (1924:449–556) also derives from these published proceedings and con- tains some subtle but sometimes significant alterations and omissions, such as the deletion of some of the notations included by the stenographer or editors, which are indicated in our translation in bold. Our aim was to remain close to the published protocol, thus preserving the ‘freshness and simplicity of the spo- ken word’, as Marianne Weber characterizes these comments in the preface to her edition (in 1924:iii). Weber’s brief remarks begin with a preamble on the importance of value-free discussion about matters of scientific concern, echoing the opening gestures of the lectures on science and politics (see appendices B and C below). As in those lectures, his response to Sombart is organized into two parts, the first addressing broad theoretical questions of economic, technological, and cultural development, and the second focusing on more specific issues concerning the evolution of aesthetic techniques and values.

Part I: Technology and economic conditions (TC:26–8; 1924:449–52):

(a) technology versus cultural superstructure (examples: handmill, steam-mill, property relations) (b) technology as pre-imagined purposive action (examples: eating, walking, spinners, weavers, manufacturers) (c) technological versus capitalist development (examples: Antiquity, the Orient).

Part II: Technology and aesthetic evolution (TC:28–31; 1924:452–6):

(a) new artistic contents and subjects (examples: proletarian literature, Naturalism) (b) innovations in formal aesthetic values in the modern metropolis (examples: lyric poetry, painting, architecture, orchestral music) (c) intellectual cultural values (examples: modern chemical science).

Although Weber himself later dismissed Sombart’s lecture in private correspondence as ‘ein Feuilleton’, mere journalistic entertainment with little scholarly value (MWG II/6:655), clearly the themes addressed resonated profoundly with the new phase of work on the relative autonomy of value-spheres that he was 210 Appendix A then embarking on (Kalberg, 2012:286–90). In the years immediately following the conference, he developed his ideas about the rationalization of music and the history of the occidental city, partly in view of how technology shapes the cultural worldview of modernity and gives rise to new value-forms. In the 1905 edition of The Protestant Ethic and the Spirit of Capitalism, Weber had already adopted a critical stance regarding Sombart’s approach to the cultural history and political economy of modern capitalism. In the footnotes added to the 1920 edition he casts Sombart’s work on the role of Jews in economic life and of the bourgeoisie in cultural affairs as a ‘refutation of historical materialism’, conced- ing that even ‘those who feel stimulated time and again by Sombart’s studies to oppose his views strongly, and directly to reject some of his theses, are obligated to clarify their reasons for doing so explicitly’ (PE2:174; see Grundmann and Stehr, 2001; Lehmann, 1993; Mitzman, 1987). Perhaps the multifaceted character of their career-long personal friendship and professional rivalry is best captured in the comment that Aristotle supposedly made about Plato and that Sombart cited with his ironic inscription on Weber’s copy of Der Bourgeois (1913), a book that some insiders at the time believed was modelled on Weber himself: Plato ami- cus – magis amica veritas (‘Plato is a friend, but truth is a greater friend’) (MWG II/8:414). In any case, perhaps it is not too far-fetched to read Weber’s reply to Sombart’s lecture, ‘Technology and Culture’, as a kind of rehearsal for the issues which were to concern him in the following decade, or even as a prelude to a lecture that he never gave that might have been called ‘Art as a Vocation’. Appendix B – The Free Students Federation and ‘Intellectual Work as a Vocation’ (1917–19)

Contrary to Marianne Weber’s mistaken suggestion in her biography that her husband’s lecture entitled ‘Science as a Vocation’ was held in 1918 (1988:664), and to the misleading note by Hans Gerth and C. Wright Mills in their translation that the talk was given at ‘Munich University’ (in 1946:129), we now know that this lecture was given at 8.00pm on 7 November 1917, at the Steinicke Kunstsaal und Buchhandlung (the Steinicke Art-Hall and Bookstore), in Munich’s Schwabing district (Schluchter, 1996:46–7; my comments here also draw from the editorial report by Mommsen and Schlucher in MWG I/17:49–69; see Figure 9, which is discussed in my Interim Reﬂections). In contrast with ‘Pol- itics as a Vocation’ delivered in the same venue over a year later, ‘Science as a Vocation’ was given when Germany was at war, and when the recent revolution in Russia was still making headlines. As noted on the frontispieces to the printed versions (see Figure 12), both lectures were originally published in two separate brochures in the summer of 1919 as part of a series called ‘Geistige Arbeit als Beruf’ (‘Intellectual Work as a Vocation’) organized by the Bavarian chapter of the Freistudentischer Bund (Free Students Federation). Two other lectures entitled ‘Kunst als Beruf’ (‘Art as a Vocation’) and ‘Erziehung als Beruf’ (‘Education as a Vocation’) by scholars who had published on these issues, Wilhelm Hausenstein (1913) and Georg Kerschensteiner (1919), were planned but appear not to have taken place. Weber’s inaugural lecture on science (or scholarship: Wissenschaft) came at the invitation of the leader of the group at the time, Immanuel Birnbaum, who also takes credit for suggesting the theme and for encouraging Weber to publish his ideas:

Presenting ‘science as a vocation’ lay dear to his heart. In this context he could address the problem of a rationally constructed system of ethical postulates and clarify the incompleteness of a positivist sociology that he himself pursued, if students expected to ﬁnd directives for life from it. The lecture, whose theme I myself formulated, became a confession that burst forth from the chest of the speaker like pounding explosions. Secretly I had a stenographer write everything down from behind the stage where the Professor took his place. Weber was astonished with the manuscript, but after some hesitation found himself ready to rework the text for publication (1963:20)

As Birnbaum notes in his ‘Afterword’ to the published lecture, members of the group had trouble deﬁning their goals, although they were clear in their opposi- tion to ‘vocational students’ (Berufstudenten) who were thought to be shackled to

211 212 Appendix B

Figure 12 Frontispieces for ‘Geistige Arbeit als Beruf’ the pursuit of money or physical prowess, rather than free to serve mind, culture, and spirit (Geist), a point also made by Walter Benjamin, who served a term as president of the Berlin chapter in 1915 (1996). These students also opposed the conservative duelling fraternities (which Weber had been a member of in his youth), and the radical ‘back-to-nature’ ideology of the Wandervögel. Debates among members of the group and with other students focussed on whether the purpose of education should be cast in pecuniary terms as the pursuit of a profession (Beruf ) or in terms of the cultural values of social and personal development (Bildung). Despite their differences, each faction of the federation was committed to forging ties between students and workers, and to connecting bodily exercise with intellectual life. In his ‘Afterword’, Birnbaum also frames these debates in terms of the conflict between this-worldly and other-worldly cultural tasks: ‘Our question was always: “Can whoever devotes oneself to an eternal task remain in this world? Is this task inwardly as well as outwardly possible today?” ’ (1919:39). Each of Weber’s two lectures is explicitly presented to answer these questions with respect to the general theme of ‘Intellectual Work as a Vocation’ – that is, the vocational arts of scholarly and ‘spiritual’ pursuits on the one hand, and the intellectual work of political and cultural education on the other. Like the Free Students Federa- tion itself, the lectures were organized independently of the university in part as an open forum for debate over the Humboldtian ideal of ‘academic freedom [Lehr– und Lernfreiheit]’. At the same time, the Federation formed a kind of closed corporate body (Verband) with its own administrative staff, but with a flexible Appendix B 213 membership, a volunteer ethos, and events open to the public, in the sense of Weber’s definition in the 12th paragraph of the ‘Basic Sociological Concepts’ in Economy and Society:

A social relationship which is either closed to outsiders, or restricts their admission according to set rules, will be called a group [or corporate] body [Verband] when the maintenance of order is guaranteed by the action of specifically designated persons: an executive and probably also an administrative staff which also has representative powers. (ES2.I, ¶12; 2004:350)

Many of the students from these and other like-minded groups had also par- ticipated with Weber in two meetings at the Lauenstein Castle in Bavaria, the ﬁrst in May 1917, where Weber spoke on ‘Intellectual Aristocracy and Parliamentarianism’, and the second in September/October 1917, on the topic of ‘Personality and the Life-Orders’ – themes which he expands upon in both vocation lectures. A newspaper report in Münchners neueste Nachrichten (Munich’s Latest News) on the lecture two days after the event (see Figure 13) provides a brief summary of the main points that Weber made and gives some clues to the context in which it was delivered. The published version of the lecture, which Weber reworked in tandem with ‘Politics as a Vocation’, follows the speech’s two-part organization into ‘external’ and ‘internal’ conditions as described in the report, with the second aspect more fully developed than the ﬁrst and displaying at least two distinct ‘thematic movements’ (Owen and Strong, 2004:xx).

Part I: External conditions of science as a vocation (US versus Germany)

(≈ SV:1–7; MWG I/17:71–80)

(a) forms of knowledge production (plutocratic versus bureaucratic) (b) types of professional scholars (researchers versus teachers) (c) processes of academic selection (chance versus qualiﬁcations)

Part II: Internal conditions of science as a vocation

(≈ SV:7–31; MWG I/17:80–111) ‘aesthetic’ interlude on the personal commitment to science (≈ SV:7–11; MWG I/17:80–5)

(a) cultural disenchantment resulting from the scientiﬁc worldview (≈ SV:11–17; MWG I/17:85–92) (b) practical signiﬁcance of science as a vocation (≈ SV:17–31; MWG I/17:92–111)

This two-part structure is also reﬂected in Weber’s reply to Sombart’s lecture entitled ‘Technology and Culture’ (see Appendix A), and is evident in ‘Politics 214 Appendix B

Figure 13 Münchners neueste Nachrichten on ‘Wissenschaft als Beruf’

as a Vocation’ as well, except that in the latter the relative attention devoted to ‘internal’ versus ‘external’ conditions is almost exactly reversed (see Appendix C). On each occasion the voluntary agreement (Vereinbarung ) of ‘value-freedom’ guides the interaction between speaker and audience – that is, the commitment to an open discussion of issues of scholarly interest, rather than for the purpose of imposing value-judgements or calling people to action, as Weber outlines this general contrast in the 13th paragraph of ‘Basic Sociological Concepts’ in Economy and Society:

The statutory order of an associative relationship may originate [ ...]by voluntary agreement; or [ ...] through imposition and acquiescence. (ES2.I, ¶13; 2004:352) Appendix B 215

Although an exact correlation cannot be made between this brief report and the full-length essay (Weber’s lecture notes, the manuscript, and the stenographer’s transcript have not survived), the published text almost certainly expands on themes in more detail than would have been possible in the original talk. In a lecture planned to last ‘5/4 hour’, as reported in a note from the publishers to Birnbaum (MWG I/17:118), Weber would have had little time to go into much detail about the practical significance and value-presuppositions of Western scholarship, or to elaborate fully on the perils of bringing politics into the lecture hall (SV:19–25). However, topical references to recent events would have been fresh on the minds of his audience, such as the cases of professors Dietrich Schäfer and Friedrich Wilhelm Foerster, whom Weber rebukes for openly professing their political views in the classroom, the former as an anti- war pacifist and the latter as a pro-war nationalist (SV:19). The three references to Tolstoy’s ‘unmodern’ pacifist ethics (SV:13, 17, 27) would also have resonated with many younger members of the audience (see Benjamin, 1996:50). The newspaper report indicates the enthusiastic response and warm reception that Weber’s lecture received (Birnbaum estimates that ‘80–100’ were in attendance; MWG I/17:60). As Karl Löwith later recalled, ‘[Weber’s] acuteness in formulating the question was matched by his renunciation of all easy solutions. Although he tore away the veils of all wishful thinking, anyone listening had to feel that at the heart of this clear reason lay a deeply earnest humaneness’ (in Schluchter, 1996:17). The ‘Literature and Science’ column where the newspaper report on Weber’s lecture appears is mixed in with other items on music concerts, theatre perfor- mances, public lectures, community group meetings, and a museum conference, along with a number of interesting articles that provide a sense of the historical moment in which Weber was speaking: a report on the state of Bavarian industry and trade; an obituary of Adolf Wagner, the so-called old master of the popular armchair or ‘academic socialists’ (Kathedersozialisten) at the University of Berlin when Weber was a student; updates on the war effort and the food crisis, which led to widespread hoarding (briefly alluded to in PV:70–1); headline news of the resignation of a cabinet minister in response to the new programme of the revolutionary government in Saint Petersburg; and so on. Weber’s journalistic writings from these years indicate that socialist revolution and parliamentary reform were foremost on his mind, along with general sociological issues concerning the cultural influence of the press in shaping the minds of modern citizens (2005b:77–84; 1998; PV:55–8). Appendix C – Lecture notes for ‘Politics as a Vocation’ (1919)

Although the Free Students Federation had planned to hold the lectures ‘Education as a Vocation’ and ‘Art as a Vocation’ soon after Weber’s ‘Science as a Vocation’ in November 1917 (see Appendix B), these events had to be postponed and were then apparently cancelled due to worsening conditions on the war front. As early as April 1918 the leader of the federation, Immanuel Birnbaum, had invited Weber to give a lecture on ‘Politics as a Vocation’. After some hesitation, Weber agreed and the talk was held at 7.30pm on 28 January 1919, in the Steinicke Kuntsaal in Munich, the same venue that hosted ‘Science as a Voca- tion’ (see Schluchter, 1996; the editors’ report in MWG I/17:113–37; as I discuss in my Interim Reflections) This theme had already been the subject of a debate in 1907 between Weber’s colleague Werner Sombart, with whom he co-edited the Archiv für Sozialwissenschaft, and Weber’s long-time friend Friedrich Naumann, a leading member of the Christian Socialists (see Appendix A; Palonen, 2006). Where Sombart denounced political action as unrealistic and fantastic, Naumann defended the profession as self-sacrificing yet indispensable, despite its inevitable disappointments. As part of a series on ‘Geistige Arbeit als Beruf’ (‘Intellectual Work as a Vocation’), Weber in effect takes sides with Naumann while addressing the broader cultural questions raised by Sombart. Unlike ‘Science as a Vocation’, Weber’s handwritten lecture notes have survived, though they display only the main ‘catchwords’ (Stichwörter) and the overall arrangement of the talk. The notes appear on eight unlined sheets of paper apparently divided into two parts, based on pagination, thematic content, and paper format (four half-pages make up the second part, and the reverse side of p.2, reproduced as the frontispiece to this book, may have served as the title page). The original manuscript of the notes was lost for several decades and only recently recovered in an antiquarian bookseller in Switzerland, although a fac- simile is reproduced and transcribed in the Gesamtausgabe and cross-referenced with the printed version (Platthaus, 2008). Following the Gesamtausgabe, figures 14 and 15 indicate where Weber underlines some words for emphasis and others are crossed out; square brackets in the translation indicate interpolations by the editors of the Gesamtausgabe or by myself. The notes are organized with a core text towards the right side of the page with supplementary insertions usu- ally indicated along the left. This pattern suggests that the notes were conceived and composed in several layers, probably over distinct periods of work: the four pages making up the first part were most likely written in late November or early December 1918 (and perhaps supplemented after the lecture), and the four pages of the second part probably in the weeks or days leading up to the lecture. Pre- sumably the emphasis of the lecture would have been on these latter notes when it was delivered orally, given their topical and literary references, more legible format, and relatively fewer marginal insertions.

216 Appendix C 217

As in the printed version of the lecture, the ﬁrst part of the notes deals with the external organization of political power and policies (Politik), and the second much shorter section focuses on the inner conditions (innere Sachverhalte)of politics understood more generally as a vocation or calling (Beruf ):

Part I: External conditions of politics as a vocation

(≈ PV:32–76; MWG I/17:157–226):

(a) forms of political power and legitimate rulership: page 1 (≈ PV:32–6; MWG I/17:157–64) (b) typology of professional politicians and power struggles: page 2; page 1 insertion; page 3 top

(≈ PV:36–45; 49–54; MWG I/17:164–177; 183–91)

(c) historical development of party politics: page 2 bottom; pages 3–4 (≈ PV:58–67, 72–5; MWG I/17:196–210, 228–25) transition to Part II: page 3 top (≈ PV:75–6; MWG I/17:225–6)

Part II: Internal conditions of politics as a vocation

(≈ PV: 76–94; MWG I/17: 226–52):

‘aesthetic’ interlude on the personal qualities and inner tensions of politics with life: page 1 top; page 4 bottom (≈ PV:76–9; MWG I/17:226–30)

(a) cultural meaning of the ethos of politics: page 1 (≈ PV:79–83; MWG I/17: 230–7) page 2 (≈ PV:83–6; MWG I/17: 237–41) page 3 (≈ PV:86–91; MWG I/17:241–9)

(b) practical signiﬁcance of politics as a vocation and of power relations: page 4 and verso (≈ PV:91–4; MWG I/17:249–52)

This thematic division closely resembles the structure of ‘Science as a Vocation’ as well (and to a lesser extent the remarks on ‘Technology and Culture’), although the published text of ‘Science as a Vocation’ is devoted almost entirely to a con- sideration of ‘internal conditions’ (approximately 23/31 pages in translation, or 77 per cent of the text), while ‘Politics as a Vocation’ concentrates predominantly on the ‘external conditions’ (approximately 44/61 pages, or 72 per cent of the text). The difference in overall length between the two texts (31 versus 61 pages), combined with the reverse symmetry between their internal structure, suggests 218

Figure 14 First page of Weber’s lecture notes for ‘Politik als Beruf’ Appendix C 219

[Part Ι]1 dividends a[nd] depreciation policy

“Politics” (discounting policy etc.) leadership or influence of leadership of a polit[ical] association (state)

Characteristic f[or] the state not aim, but means violence (physical!) cf. Trotsky (not unique, but specific [)] w[orkers]- a[nd] s[oldiers-] councils monopoly of legitimate violence (this was previously lacking)

occasional-pol[itician] (voting “pursuing politics” occasion[al] services) having a share in or striving for specific habitual-pol[itician] means of power application influencing its application enduring habitual-a[nd] enduring- 2 kinds of “politicians” a) living for pol[itics] purpose can be: ideal aims b) living off pol[itics] power as such in an avocation: dignitaries material aims dispensability requirement landlord – pensioner not: entrepreneur – worker “Politically” this is a question concerning the ways of dividing power editor – (labour union) in an organization, law, leadership, officials – lawyer – not: doctor endeavour, office. Which type?

Kinds of means of power: 1) attitude of people toward The apparatus interested in obedience (apparatus) obedience through interests a[nd] honour: a) fiefs–benefices– 2) Material means of administration offices a[nd] means of war b) office status-honour 2 Systems: a) self-equipping vassals pp. of the worker administrator owns the m[eans of] p[roduction] α) servants β) officials b) separation f[rom] means of prod[uction]

Figure 14 (Continued) how differently Weber conceived the two vocations, at least when revising the lectures for publication in the summer of 1919. To get a sense of the contrast between the two parts, it is worth com- paring the first and last pages (see figures 14 and 15). Page 1 of Part I is crowded with definitional notations: the ‘core text’ on the right addressing the difference between ‘politics’ understood broadly as power, violence, or policy administered by an association, organization, or corporate body (Verband) such as the modern state; and the marginal insertions on the left adding further points about full-time and part-time political leaders and the interests that followers have in obeying them. The catchwords on this page can be 220 Appendix C

Figure 15 The last page of Weber’s lecture notes for ‘Politik Als Beruf’

seen to highlight Weber’s key sociological concepts, such as the distinction he draws between an administrative order (Verwaltungsordnung)andaregulatory order (Regulierungsordnung) in the 14th paragraph of Chapter 1 of Economy and Society:

An order that regulates the action of a corporate body will be called an administrative order. An order that regulates other kinds of social action and thereby protects the opportunity of actors that are made available by such rules will be called a regulatory order. (ES2.I, ¶14; 2004:353) Appendix C 221

[Part II continued] 4 After 10 years I would have liked: “Then was spring…” But: Polar night! What remained? What became of them? embitterment – philistines - indifference Flight from the world because not measuring up to the world Pract[ical] signficance? Politics of power power end in itself? No. But who pursues politics allies o[ne]s[elf] to diabolic powers “The devil is old…” responsibility.. Politics of conviction power [politics] of responsibility not decidable. Politics requires genuinely discerning eye = distance to things Measuring up to the realities (not off the track!) Genuine passion – not verte! sterile excitation.

[4 verso] Maturity Love of the mature man different from youth (saturated with knowledge) shock “like-minded politicians” 9 out of 10 cases windbags Only with comprehensive overview of responsibility at any point: “ I can do not other” - this shattering – a[nd] humanly genuine.

Figure 15 (Continued)

By contrast, the notations on p.4 (and verso) of Part II presented in Figure 15 are more sparse, and seem to serve more as a rehearsal or a reminder of points that would have been improvised on the actual occasion. Here, literary references to Shakespeare and Goethe are mixed in with direct appeals to the interests of the audience, such as the conﬂicting demands that they might face between 222 Appendix C conviction and responsibility. Again, we might ‘read or hear’ between the lines of Weber’s notes some of his more sociological concerns, such as the contrast between a calling, vocation, or profession (Beruf ) and the more mundane, sober, and secular pursuit of a business, establishment, or enterprise (Betrieb), as he deﬁnes this term in the 15th paragraph of the ‘Basic Sociological Concepts’ in Economy and Society:

An enterprise will refer to continuous goal-oriented activity of a particular sort, and its organizational group will refer to an associational administrative staff whose activities are continuous and goal-directed. (ES2.I, ¶15; 2004:354; see Swedberg, 2005:86–9)

Weber goes on here to discuss how an enterprise may be pursued in a voluntary association (Verein), which members may join out of personal choice, in contrast to an institution (Anstalt), where membership is compulsory, echoing the perora- tion of the lecture where he is concerned with how politics may be pursued freely as a personal calling or ideal or collectively as a response to organized demands. Although it is impossible to match the lecture notes exactly with the printed text, nearly all of the points in the lecture notes are discussed in the published essay, with a few notable exceptions. In the first part, for example, a comment on the ‘tendency toward the omnipotence of parliament’ in single states and a notation on Mill (also mentioned in ‘Science as a Vocation’ in connection with the ‘polytheism of values’) are not discussed in the published version. In the second part, the published version does not include an allusion to Kurt Eisner; a reference to ‘Siegmund’ in Wagner’s The Valkyries (elaborated on in the additions that Weber made in 1919–20 to The Protestant Ethic and the Spirit of Capitalism); or an elaboration of the note ‘the love of a mature man different from youth (saturated with knowledge)’. Conversely, some significant additions to the discussion in the printed text are not referred to in the lecture notes, including the overview of the three types of legitimate rulership (elaborated on in Economy and Society); the excursus on the sociology of the press (a project proposed at the 1910 German Sociological Association Meetings); and the discussion of trained bureau- crats and American party machines (supplementing comments made in ‘Science as a Vocation’ on university politics in the US versus Germany). Both the published lecture and the lecture notes make passing references to contemporary events, despite Weber’s warning in his opening remarks that he will not discuss ‘topical questions’ except in a ‘purely formal way’. In the first part of the notes, allusions to pacifist professors ‘Förster’ (also in PV:86) and ‘Marck’, and to revolutionary socialist ‘Max Adler’, would have been familiar to his audience; the notations on ‘Trotsky, workers and soldiers councils’ and ‘revolution’ (PV:33) would have recalled the peace process following Germany’s surrender and the withdrawal of Russia from the war in November 1918 (PV:33, 42, 49, 59); the names ‘Bebel’, ‘Liebknecht’, and ‘Singer’ (PV:74) allude to the impact of current events on pacifists, socialists and other radicals, some of whom would have been in attendance. A few days before Weber’s lecture, on 15 January 1919, Karl Liebknecht and Rosa Luxemburg, who founded the German Communist Party, were murdered by right-wing extremists. A particularly significant note is the allusion to ‘(Eisner)’ at the beginning of the second part. Exactly a year after Appendix C 223

Weber delivered ‘Science as a Vocation’, on 7 November 1918, journalist, literary scholar, and playwright Kurt Eisner (1867–1919) declared Bavaria ‘a Free State’ and announced the formation of a Räterrepublik (soviet republic), insisting that Germany should confess its guilt to its adversaries (PV:80; Ay, 1999). Around the same time, Weber’s candidacy for the National Assembly of the German Demo- cratic Party was unsuccessful, and so he suggested to Birnbaum that Naumann should replace him as lecturer for ‘Politics as a Vocation’. When Naumann declined due to illness and the Free Students Federation thought of asking Eisner to speak instead, Weber reluctantly agreed to give the lecture, calling Eisner ‘a politician without a sense of perspective [Augenmaβ] for the consequences of his actions’ (in Birnbaum, 1963:21): Eisner was assassinated a month later, on 21 February 1919. Unlike the excitement that ‘Science as a Vocation’ generated at the time, ‘Poli- tics as a Vocation’ seems to have been both a more controversial affair, but also to have received a more subdued reception. Karl Löwith, who was so moved earlier by ‘Science as a Vocation’, could only say that this lecture did not have ‘quite the same thrilling effect’ (in MWG I/17:123). As Weber wrote to Mina Tobler the next day, ‘the audience was decent, not small, my “success” quite satisfying, after- wards a gathering in the wonderful atelier of one of the literati in the old quarter’, where the company remained until the early morning. In the words of the host of this small party, ‘none of us could forget these hours in which the teacher passionately entered into value-free science on behalf of his own values, while putting the facts in order and measuring them’ (in MWG I/17:123). It seems unlikely that the hostile response that some have reported to one of Weber’s speeches during this period might have been to this lecture. As Papa Steinicke, the proprietor of the venue, noted about one of Weber’s talks in the period after the revolution, ‘a mob of bellowing fellow intellectuals stormed the hall and knocked the speaker down from the podium, [proclaiming that] all narrowminded people [Spiesser] and all Professors must be strung up from the street lights!’ (1928:5). In any case, it would hardly be surprising if Weber’s formal academic approach to these controversial topics would not have been warmly received by many audience members, in view of his ridicule of the idealist politics of ‘complete amateurs with machine guns’ (PV:49) and bitter denunciation of the romantic convictions inspiring ‘this carnival that is being ﬂattered with the proud name of “revolution” ’ (PV:76). Appendix D – Outline of the interpretive sciences of action: Economy and Society (1910–20)

Max Weber’s Wirtschaft und Gesellschaft (‘Economy and Society’) is widely considered to be his magnum opus, and has even been called a ‘sacred object’ for comparative-historical sociologists (Collins, 2005:298). In fact, at the time of Weber’s death in 1920, this canonical ‘book’ was left as a mass of unpublished notes, manuscripts, and printer’s proofs compiled over a ten-year period and in various states of completion. The editors of the Max Weber Gesamtausgabe (‘Collected Works’) have shown that what had been reconstructed by previous editors as the text’s two continuous ‘parts’ are actually two different ‘versions’ of the same work, one drafted from 1910 to 1914 and the other from 1918 to 1920 (Baier et al., 2000). The first was originally commissioned in 1909 as one of several instalments by Weber and other contributors to the Grudriss der Sozialökonomik (‘Outline of Social Economics’), a scholarly textbook expected to replace Gustav Schoenberg’s popular but outdated Handbuch der politischen Ökonomie (‘Handbook of Political Economy’). The plan of Weber’s contribution went through several drafts until the project was interrupted by the war in 1914 (Orihara, 2003). When he resumed work on the project in 1918, he began drafting a new version based on a significantly reconceptual- ized plan. In a letter to his publisher, Weber indicated that these texts should indeed be considered as two distinct versions separated by different phases of work: ‘The thick old manuscript must be thoroughly revised’ (in Mommsen, 2005:93n3). By placing the earlier rough draft after the later version (the first three chapters of which had reached the stage of printers’ proofs), Marianne Weber in her posthumously published first edition of 1921 suggested that the more detailed and historically informed discussions in the former should be understood to illustrate and apply the general concepts defined in the latter. The older version was then called ‘Part I’ and the newer draft was designated ‘Part II’, with subsequent editions following suit, including Johannes Winckelmann’s 5th edition (1971c) and the complete English translation of 1978 edited by Guenther Roth and Claus Wittich (ES1 and ES2). To be sure, the introduc- tions to all editions carefully note the different phases of composition and the unavoidable uncertainty entailed in publishing these posthumous writings, or Nachlaβ. The editors of Max-Weber Gesamtausgabe have sought to avoid the misunder- standings that have resulted from reading Economy and Society as a single work in two parts by dividing these drafts into two main volumes, with the earlier (and much longer) version divided into five separate ‘Teilbände’, or part-volumes. The

224 Appendix D 225 following compares the plan for the two drafts of Economy and Society,which I designate ES1 and ES2:

Economy and Society:

The Economy and the Social Sociology Orders and Powers (1910–1914) (1918–1920)

1. Communities ∗ I. Basic Sociological Concepts 2. Religious Communities ∗ II. Basic Sociological Cate- gories of Economic Action 3. Law III. Types of Domination 4. Domination IV. Status Groups and Classes # 5. The City V. Types of Communities (Forms of Association)# (∗ 1 and 2 are continuous with one (# IV and V were only outlined or another) planned) (ES1:311–1372; MWG I/22.1–5) (ES2.I–III:3–310; MWG I/23)

While each version is incomplete and would not have gone to publication in the form that we have them, some parts are manifestly rougher than others. For example, the chapter on law in ES1 had been typeset before the war, where other sections – especially the discussion of ‘communities (Gemeinschaften)’ – were left in manuscript form and without distinct chapters. The more polished first three chapters of ES2 contrast sharply with the mere outline we have of the fourth chapter, and with only indications provided for a fifth (Baier et al., 2000:114). Talcott Parsons’ 1947 edition of ES2, which he entitled The Theory of Social and Economic Organization, presents a more systematic and complete argument through translation and editorial commentary than is warranted by the original, although it does have the merit of presenting this part of the work as a distinct and independent work. Thanks to the archival and interpretive work of the editorial team of the Max- Weber Gesamtausgabe (MWG) in Germany, and the contribution of scholars from other countries, we are now better able to trace the argument and structure of Weber’s ‘interpretive sociology’ (verstehende Soziologie) of Western modernity. Together these efforts have led to a renewed appreciation of Marianne Weber’s editorial work on the original manuscripts, even though her methods of presenting the work in biographical and intellectual context do not measure up to the historical-critical principles of the MWG (Meyer-Stoll and Kemple, 2003). For example, it is significant that she initially presented the five thematically distinct – but textually overlapping – sections of ES1 under the same head- ing: Typen der Vergemeinschaftung und Vergesellshaftung (‘Types of Communal and Associative Relationship’; see Swedberg, 2005:11–2, 43–4). These headings designate Weber’s concern at this stage with classifying patterns of social interaction while engaging with his contemporaries, especially Ferdinand Toennies, whose Gemeinschaft und Gesellschaft (‘Community and Society’) appeared in 1887 with 226 Appendix D a revised edition in 1912; and Georg Simmel, whose Soziologie was published in 1908, followed by his Grundfragen der Soziologie (‘Fundamental Questions of Sociology’) in 1918. Whether or not the five ‘body parts’ of ES1 should more properly be ‘headed’ by the conceptual exposition that Weber sketched in his essay ‘On Some Categories for Interpretive Sociology’ published in Logos in 1913, as Orihira (2003) has argued, readers should be able to follow the thematic thread and conceptual coherence of this earlier draft as it is now presented in Gesamtausgabe and in any future translations. Unlike the cryptic notes and handwritten insertions of the earlier draft, which often had to be reconstructed and interpolated by editors, in the revised version, Weber adopted the more didactic format of a scholarly textbook. Each of the three extant chapters is divided into numbered ‘paragraphs’ focusing on a core concept or constellation of key ideas, most of which are further divided into numbered subsections with elaborations and examples. Rather than presenting a consistent argument or a coherent narrative, the text is designed as a network of concepts, with readers left to make their own connections (Gane, 2012: 24–7). In the canonical opening paragraph, Weber begins by defin- ing two aspects of the objective of sociology – to interpretively understand (deutend verstehen) and to causally explain (ursächlich erklären) social action (as discussed in my Introductory Remarks) – before outlining subjective and collective, hypothetical or ideal typical ways of approaching the interpretive problem of ‘meaning’:

I. Methodological foundations

1. Meaning [Sinn] is here subjectively intended meaning which is either:

(a) actually existing [tatsächlich] (i) in an historically given case of an actor or (ii) on average or approximately in a given number [Masse]ofcases of actors, or it is (b) conceived as a pure, conceptual type of such an actor or actors thought of as a type. It is not somehow or other the objectively ‘correct’ or metaphysically estab- lished ‘true’ meaning. Therein lies the difference between the empirical sciences of action: sociology and history – vis-à-vis the dogmatic sciences: jurisprudence, logic, ethics, aesthetics, whose objective is to investigate the ‘correct’ ‘valid’ meaning. (ES2.I, ¶1:4; 2004:312; 1947:89–90)

The pedantic formatting here helps to clarify Weber’s own ‘intended meaning’: after distinguishing two main kinds of subjectively intended meaning (factual and ideal-typical, the former broken down into singular and collective orienta- tions), he outlines a larger contrast between the ‘empirical sciences of action’ on the one hand, which address these subjective aspects of meaning, and the ‘dogmatic sciences of action’, which search for objective ‘validity’ and metaphysical ‘truth’ on the other. Appendix D 227

The key point here is that each of the modern sciences of interpretation has its own focus and rules of investigation and each constitutes a specialized discipline (Disziplin) without claiming hegemony or rulership over the others, along the lines of the point that he makes later on in the 16th paragraph of the ‘Basic Sociological Concepts’:

Rulership [Herrschaft] will be termed the chance that a command of certain kind will be obeyed by a given group of persons. Discipline will be termed the chance that by virtue of habituation a command will promote automatic, stereotypical responses among a deﬁnite number of persons. (ES2.I, ¶16; 2004:355)

Where specialists in the ‘dogmatic sciences of action’ may aspire to valid and objective truths or even prescriptive formulas, those in the ‘empirical sciences of action’ aim to determine ‘adequacy’ at the level of meaning and ‘certainty’ with respect to hypothesized motives and probable causes. In attempting to account for inexhaustible and changing realities, sociology in particular steers a middle path between the other empirical disciplines: those that formulate explanatory laws (such as economics and political science) and those that construct detailed descriptions (such as history and ethnography). Figure 16 maps Weber’s canonical account of the methodical foundations (methodische Grundlagen) of sociology, as outlined in Chapter I of Economy and Society. He begins from a commonsense understanding of how meaning hangs together (sinnzusammenhängt), from the simplest human actions to the most complex cultural achievements (including, presumably, the texts of sociology itself). The interpretive work of description and narration, typification and clas- sification, that sociology shares with other empirical sciences extends and refines such ‘understanding’ in the everyday world by constructing ideal types that attribute motives or causes to social action with some degree of probability or certainty (Rosenberg, 2013). This ‘upward’ and ‘lateral’ procedure is designed to produce claims that can be understood to be objectively adequate with respect

Dogmatic sciences (Objective validity and metaphysical truth) Jurisprudence, logic, ethics, aesthetics vs. Empirical sciences (Certainty and adequacy of evidence) Political science, economics (nomothetically oriented explanations)

2. Adequacy on the level of motives and causes of social action (b) Conceived as pure ideal type History, ethnography (ideographically oriented descriptions) 1. Subjectively intended meaning: (a) Understood as actually existing Interpretive sociology Methdological foundations

Figure 16 Outline of the interpretive sciences of action 228 Appendix D to meaning or causality, or empirically valid with reference to observation or evidence. For example, the deﬁnitions of social action in Chapter I; the concept of the economic division of labour in Chapter II; and the types of legitimate rulership in Chapter III all involve analytical constructs that the sociological ana- lyst uses for the purposes of clarifying empirical realities, rather than serving as critical standards for making value-judgments. Even Weber’s most grandiose ideal types – capitalism and bureaucracy, occidental versus oriental economic ethics – are provisional by design, and therefore subject to reinterpretation and revision. Appendix E – Schema for the historical-comparative sociology of world culture: The Economic Ethics of the World Religions (1904–20)

Where Weber’s masterpiece Economy and Society has been published in ways that often present the work as more uniﬁed than it actually is (see Appendix D), published versions of the other grand project that occupied most of his intellectual life, Die Wirtcshaftsethik der Weltreligionen (‘The Economic Ethics of the World Religions’), tend to present this work as more fragmented than it was in its original conception. Complicating matters, editors and translators have often obscured the conceptual connections and thematic coherence among Weber’s collected essays on the major world religions (Scaff, 2011:211–24). One of the main sources of this lack of clarity in the English-speaking world has been the irregular placement of the crucial Vorbemerkung (‘Preliminary Remark’) to Vol- ume I of the Gesammelte Aufsätze zur Religionssoziologie (‘Collected Essays on the Sociology of Religion’), which astute commentators have long taken to be the key to this project, if not the ‘master clue’ to Weber’s work as a whole (Nelson, 1974; Tenbruck, 1980). This piece is sometimes set apart from the essay on the Protes- tant ethic (as in 2004, 1978a), or it is placed after that text (as in PE1 and PE2), or before the text (where in Taclott Parsons’ translation of 1930 it is given the con- fusing title ‘Author’s Introduction’). In fact, the ‘Preliminary Remark’ is written as a preface not just to the Protestantism studies but to the other essays on the world religions as well. For decades it was also not evident to English-speaking readers that Parsons’ 1930 translation of The Protestant Ethic would have been followed by ‘The Protestant Sects and the Spirit of Capitalism’, which appeared separately in the 1946 ‘source book’ of readings by Hans H. Gerth and C. Wright Mills, From Max Weber. Even the plan to publish Weber’s earlier and later essays on Protestantism in separate volumes of the Max-Weber Gesamtausgabe does not help to clarify the relationship between these studies and Weber’s project to write a comparative sociology of the world religions. Since not all Weber’s writings in this area were completed, the problem of discerning their internal coherence and connection to one another, including the chapter on ‘religious communities’ in Economy and Society, is only compounded for readers unaware of these issues (Whimster, 2007:156; Schluchter, 1988:466–8). Whether or not The Economic Ethics of the World Religions should be considered only as a series of preliminary studies or even as working papers for Economy and Society (Whimster, 2007:162), it is clear that the emphasis on cultural worldviews in the former was meant to supplement the investigation of socioeconomic fac- tors in the latter. The empirical groundwork for both works was sketched the

229 230 Appendix E previous decade in the articles on Protestant sects in the US (in PE1); the essays on democratic-revolutionary movements in Russia (in PW; 1995a); the debates about the Protestant ethic (in PE1; 2001); the survey on the psychophysics of labour (1971a); and the long encyclopaedia article on agrarian regimes in occidental and oriental antiquity (1976). Weber’s ‘interpretive sociology’ was designed to reach beyond an understanding of everyday sense-making practices to encompass the development of occidental rationalism within the context of a historical-comparative sociology of global culture as a whole. Weber himself gives a good indication of the overall scope and structure of the larger project in the ‘Prefatory Remark’ to the Collected Essays on the Sociology of Religion, Volume I of which was published shortly before he died, and in a variety of other places (Schluchter, 1988:479–81). Although the project as a whole was left incomplete, these and other comments allow us to reconstruct a working outline with reasonable certainty:

Preliminary Remark (PE2:149–64; PE1:356–72; 1930:13–31; RS:1–16) The Protestant Ethic and the Spirit of Capitalism (PE2; PE1; 1930; RS:17–206) The Protestant Sects and the Spirit of Capitalism (PE2:127–48; PE1:202–220; 1946:302–22; RS:207–36) The Economic Ethics of the Word Religions: Introduction (2004:55–80; 1946:267–301; MWG I/19; RS:237–75) Confucianism and Taoism (1951; MWG I/19; RS:276–536) Intermediate Reﬂection: Theory of the Stages and Directions of the Religious Rejections of the World (2004:215–44; 1946:323–59; MWG I/19; RS:536–73) Hinduism and Buddhism (1958a; MWG I/20) Ancient Judaism (1952; MWG I/21) Islam – planned Early, Eastern and Medieval Christianity – planned

As he comments in a note to his publisher, ‘The object of study is in every case the treatment of the question: What is the economic and social singularity of the Occident based upon, how did it arise and, especially, how is it connected to the development of the religious ethos?’ (in Schluchter, 1988:471). In the opening lines of the ‘Preliminary Remark’, Weber frames the problem- atic (Fragestellung) that guided his entire life’s work in a dramatic and personal way: ‘what chain of circumstances led to the appearance in the occident, and here only, of cultural phenomena which – or so at least we like to imagine – lie in a developmental direction having universal signiﬁcance and validity?’ (PE2:149; PE1:101; 1939:3; RS:1). He then sketches how the interconnected yet relatively autonomous (eigengesetzlich) cultural spheres of science, art,andpolitics in Western culture have been ‘rationalized’ to varying degrees and in different directions, ultimately in adapting to the ‘fateful forces’ of the bureaucratic state and the capitalist economy. As he suggests in ‘Politics as a Vocation’, ‘Science as a Voca- tion’, and the remarks on ‘Technology and Culture’, as well as in the concluding pages of The Protestant Ethic, the global destiny or even doom (Verhängnis)of modernity now lies in whether or to what extent social life will continue to be ‘de-enchanted’ (stripped of religious, magical, or poetic meaning) and increas- ingly ‘rationalized’ (dominated by a calculating, scientiﬁc, and technological worldview). Appendix E 231

Weber’s most celebrated study, Die Protestantische Ethik und der Geist des Kapitalismus (‘The Protestant Ethic and the Spirit of Capitalism’) – first published as an article in a 1905 issue of the Archiv für Sozialwissenschaft und Sozialpolitik (Archive for Social Science and Social Policy) and revised in 1920 as a chapter in Volume I of the Collected Essays on the Sociology of Religion – provides the starting point and central focus for the larger project. The three chapters that make up ‘Part I: The Problem’, completed in 1904 before his trip to the US to present a paper at the St Louis World’s Fair, set up the basic conceptual framework of the study, with a discussion of the relationship between Protestant values and the entrepreneurial ethos of the contemporary period (Chapter 1); a sketch of the historical end point of the study with the emergence of the capitalist spirit in 18th-century America (illustrated by the popular writings of Benjamin Franklin, in Chapter 2); and an overview of its historical starting point in the Protestant Reformation (with a focus on Luther’s translation of the Bible, in Chapter 3). In the two chapters that make up ‘Part II: The Vocational Ethics of the Ascetic Branches of Protestantism’, which were ver- bally dictated to a certain Fräulein Hagmann in March 1905 and completed a month later (Scaff, 2011:185), Weber fills in the details of these ‘elective affini- ties’ between capitalism and Protestantism, focusing on the major religious sects in Europe, England, and the US from the late 16th century to the early 18th century (Calvinists, Methodists, Baptists, Puritans). Finally, in subsequent articles written for the popular press and later expanded for inclusion in Volume I of the collected essays, he provides contemporary illustrations of his argument through an ethnographic and anecdotal study of the ‘Protestant sects’ in turn-of- the century America, based on observations from his trip there from August to November 1904. Weber’s original plan – as sketched in the closing paragraphs of The Protes- tant Ethic but never materialized – was to extend the argument by connecting the ascetic rationalism of Protestantism to humanistic rationalism, philosophi- cal and scientific empiricism, and technological and intellectual development. Instead, however, the two studies on Protestantism were placed at the head of the larger project as a propaedeutic to the ambitious series entitled The Economic Ethics of the World Religions. As he notes in the ‘Preliminary Remark’, his objective in the earlier studies was to trace ‘the emergence of the modern economic “ethos” through the rational ethics of ascetic Protestantism’, and thus to exam- ine ‘just one side of the causal chain’, from cultural ideas to economic conduct (PE2:161). By contrast, the comparative essays on the sociology of religion – Confucianism and Taoism, Hinduism and Buddhism, Ancient Judaism, and the planned (but unfinished) volumes on Islam and on early, Eastern, and medieval Christianity (possibly supplemented by studies of urban strata in antiquity and the middle ages, and of Egyptian, Babylonian, and Persian religious ethics) – attempt to investigate the ‘other side’ of this chain from a global perspective (see Schluchter, 1988:472). Weber proceeds from the geographically and cultur- ally most remote points of comparison (from China to India) to areas closer to home (from the Middle East to Mediterranean Europe). Where the examination of Islam would have complemented the work on Ancient Judaism, the final study on early Eastern and medieval Christianity would have closed the historical cir- cle of the central occidental line of development already sketched with respect to the Protestant Reformation in Europe. 232 Appendix E

Weber repeatedly stresses that the primary objective of these studies is to ﬁnd points of comparison that will allow him to test, verify, or qualify claims about the distinctive historical development of occidental capitalism, rather than to contribute to specialist ﬁelds of philological, ethnological, or theological research that he necessarily draws upon but in which he he canot claim to be an expert:

The later studies on ‘the economic ethics of the world religions’ attempt, in the form of a survey of the most important relations to economic life and to the social stratiﬁcation of their environment, to follow out both causal rela- tionships, so far as it is necessary in order to ﬁnd points of comparison with the broader analysis of occidental development. For only in this way is it possible to attempt a causal attribution of those elements of the economic ethics of the occidental religions which differentiate them from others, if only in a preliminary way. Hence these studies do not claim to be complete analyses of cultures, however compressed. On the contrary, in each area of culture they quite deliberately emphasize what stands or has stood in contrast to occidental cultural development. (PE2:161; PE1:366–7; RS:12–13)

In a somewhat dramatic tone, he concedes that since ideas and values tend to move against the grain of their original meanings and even to destroy themselves, ‘it is true that the course of human destinies breaks in billows upon the breast [erschütternd an die Brust brandet] of one who surveys even a portion of it’ (PE2:163; PE1:368; RS:14; Marianne Weber, 1988:337). More soberly, he adds, his aim is not to put on a cinematic ‘show’ of world cultures or to preach a ‘ser- mon’ about global history, unlike those ‘dilettantes’ who may have the talent and calling to give expression to such thoughts in artistic or prophetic form. In the ‘Introduction to the Economic Ethics of the World Religions’ that follows the two studies of Protestantism, Weber emphasizes that he will focus on the social strata of culture-bearers (Kulturträger) that carry forth the dominant economic ethics in religious worldviews from one generation or geographical area to another, here adapting the approach he had already taken to such ﬁgures as Luther, Calvin, Wesley, and Baxter and expanding it to a more general level of analysis:

• Confucianism was the status ethic of a humanistically educated and worldly-rationalistic group who lived off prebends [ ...]; • The older Hinduism [ ...] was carried by a hereditary caste of the literary educated remote from any official position [ ...]; • Buddhism was propagated by homeless, wandering, and deeply contem- plative monks, who, dependent on begging, rejected the world [ ...]; • Islam in its first phase was a religion of world-conquering warriors – a knightly order of disciplined warriors of the faith [ ...]; • Since the Exile, Judaism was the religion of a town dwelling ‘pariah people’ [ ...]; • Finally, Christianity began its progress as the teaching of a wandering brotherhood of artisans [ ...] and remained a specifically urban, and above all civic religion. (2004:57–8; RS:239–40) Appendix E 233

Taking these character-types of specific culture-bearers as his starting point, Weber extends the dual perspective employed in the studies of Protestantism to consider patterns of individual economic conduct within the framework of their broader cultural significance. Here too these phenomena are viewed through the lens of the ethical ideas of historically situated individuals or groups, often with a focus on specific religious texts read in translation (such as the Bhagavadgita, I-Ching, Torah, and Koran) and drawing on current orientalist scholarship. His general aim is to show how certain everyday interests, value-ideals, habitus, or life-conducts (Lebensführungen) in each context give rise to social patterns and sustain cultural institutions, often with unintended consequences. The ‘Introduction’ stresses the role that the criterion of ‘value-relevance’ plays for the scholar in the selection of some cultural elements for study over others. In this his primary concern is to demonstrate the uniqueness of ‘the West’, and specifically the ‘economic rationalism’ of civic life in its formal and substan- tive dimensions, and in view of its conceptual-theoretical and practical-purposive directions (1946:293; RS:265–6; see Levine, 1985; Kalberg, 2012:12–42). His sec- ondary concern in these studies is to identify common or contrasting features of non-Western religious principles of salvation or transcendence, along with corresponding secular attitudes to the world of active or passive adjustment, mastery, or contemplation. The focus in each aspect of the project is on the struggles between orthodox and heterodox culture-bearers, and on how particular religious worldviews prescribe a certain economic ethics, thereby projecting a spiralling or kaleidoscopic view of world cultures, as displayed in Figure 17. These ideal types are not supposed to capture the religious worldview of any civilization in its totality; on the contrary, their partial and distorted character is integral to their heuristic use for investigating economic, religious, and political processes. For example, such ideal types are meant to clarify the traditional,

Relation to the world Relation to the divine Social relation (secular attitude, or (transcendent principle of (orthodox / heterodox economic ethics) existence) culture-bearers)

Confucian Taoist Passive adjustment Tao Mandarin Mystic

Dharma Hindu Buddhist Brahmin Monk Passive contemplation Ekklesia Catholic Priest

Beruf Protestant Preacher Active mastery B'rith Jewish Hasidic Prophet Pharisee Jihad Islamic Sufi Active adjustment Warrior Mystic

Figure 17 Schema for the historical-comparative studies of world culture 234 Appendix E charismatic, or legal bases for the legitimacy of a dominant group or ruling organization (Herrschaftsverband) with a monopoly on power, through either physical violence (such as a state) or psychic coercion (such as a church), as Weber notes in the concluding pages of the ‘Introduction’ (1946:294–301; RS:267–75) and in the ﬁnal paragraph of the ‘Basic Sociological Concepts’ in Economy and Society:

A rulership group body will be called hierocratic insofar as it guarantees its order through the employment of psychic coercion through the distribution or denial of religious beneﬁts or salvation goods [Heilsgüter]. (ES2.I, ¶17; 2004:356)

In other words, Weber deliberately presents a methodologically ‘occidento- centric’ view of global culture through historical genealogies, cross-cultural comparisons, and causal analyses of the dynamic autonomy of the ruling ideas of leading social groups and dominant cultural strata (Schluchter, 1988:139–74; Habermas, 1984:186–215; Kalberg, 2012:43–72; as discussed in my ‘Introductory Remarks’). Bibliography

I. Works by Weber

(i) Note on abbreviations, citations, and translations Citations in the text from Max Weber’s works indicate either the abbreviations listed below or the dates of posthumous editions in the list that follows. For example, (SV:1; MWG I/17:71) refers to p.1 of the Livingstone translation of ‘Science as a Vocation’ and to p.71 of the German text (‘Wissenschaft als Beruf’) in division I, volume 17 of the Max-Weber Gesamtausgabe; while (2004:359; WL:146) refers to ‘The “Objectivity” of Knowledge in Social Science and Social Policy’ translated by Keith Tribe in The Essential Weber edited by Sam Whimster and to the corresponding passage in the Gesammelte Aufsätze zur Wissenschaftslehre.WhenImodify existing translations, one or more English sources is indicated followed by the German in order to encourage readers to make their own comparisons. There is as yet no edition of Weber’s letters in English, and some of Weber’s correspondence in German from his early and later years has yet to appear in the Max-Weber Gesamtausgabe. Many commentaries on Weber cite generous selections from the letters. Whenever possible, letters are cited by the sender and the addressee, and by the day, month, and year when they were written, followed by the work in which they appear – for example (Weber to his mother Helene, 12 April 1914; Marianne Weber, 1988:513).

CMW (2012). Max Weber: Collected Methodological Writings. H.H. Bruun and S. Whimster (eds) H.H. Bruun (trans.) London: Routledge. ES1 (1978). ‘The Economy and the Arena of Normative and De Facto Powers’, in G. Roth and C. Wittich (eds) Economy and Society, Volumes 1 and 2. Berkeley: University of California Press. ES2 (1978). ‘Conceptual Exposition’, in G. Roth and C. Wittich (eds) Economy and Society, Volume 1. Berkeley: University of California Press. References indicate the chapter and the paragraph number since these are noted in all editions, such as (ES2.I, ¶1:4; 2004:312). I also cite the translation of Chapter I entitled ‘Basic Sociological Concepts’ by K. Tribe, in 2004. MWG (1982–). Max Weber Gesamtausgabe. H. Baier, M.R. Lepsius, W.J. Mommsen, W. Schluchter, and J. Winckelmann (eds) Tübingen: J.C.B. Mohr (Paul Siebeck). Citations indicate the Abteilung (division) in Roman numerals followed by the Band (volume) and page number in Arabic numerals, such as (MWG I/17:155). Abteilung I (24 volumes) includes Weber’s speeches and writings; Abteilung II (11 volumes) his correspondence; and Abteilung III (7 volumes) course lecture notes by him and his students. Some volumes are further divided into Teilbände (part-volumes), such as Wirtschaft und Gesellschaft (MWG I/22.1–5). PE1 (2002). The Protestant Ethic and the ‘Spirit’ of Capitalism and Other Writings. P. Baehr and G. Wells (trans, eds) London: Penguin Books.

235 236 Bibliography

PE2 (2002). The Protestant Ethic and the Spirit of Capitalism, S. Kalberg Parsons (trans.) Los Angeles: Roxbury Publishing. I often cite the 1930 translation by T. Parsons as well. PV (2004). ‘Politics as a Vocation’, in D. Owen and T.B. Strong (eds, intro.) The Vocation Lectures. R. Livingstone (trans.) Indianapolis: Hackett. PW (1994). Political Writings. P. Lassman and R. Speirs (eds, intro., trans) Cambridge: Cambridge University Press. RS (1920–1). Gesammelte Aufsätze zur Religionssoziologie Band I. Marianne Weber and J. Winkelmann (eds) Tübingen: J.C.B. Mohr (Paul Siebeck). SV (2004). ‘Science as a Vocation’, in D. Owen, T.B. Strong (eds, intro.) R. Livingstone (trans.) TheVocationLectures. Indianapolis: Hackett. TC (2005). ‘Remarks on “Technology and Culture” ’. B. Zumsteg and T. Kemple (trans.) Theory, Culture & Society, 22, 4, pp.23–38. WL (1951). Gesammelte Aufsätze zur Wissenschaftslehre (2nd ed.). Marianne Weber and J. Winkelmann (eds) Tübingen: J.C.B. Mohr (Paul Siebeck).

(ii) Other posthumous editions in German and English (1924). Gesammelte Aufsätze zur Soziologie und Sozialpolitik. Marianne Weber (ed.) Tübingen: J.C.B. Mohr (Paul Siebeck). (1930). The Protestant Ethic and the Spirit of Capitalism. T. Parsons (trans.) New York: Charles Scribner’s Sons. (1946). From Max Weber: Essays in Sociology. H.H. Gerth and C.W. Mills (eds, intro., trans) New York: Oxford University Press. (1947). The Theory of Social and Economic Organization. T. Parsons (intro., trans.) A.M. Henderson (trans.) New York: Free Press. (1949). The Methodology of the Social Sciences. E.A. Shils (ed., trans.) H.A. Finch (trans.) New York: The Free Press. (1951). The Religion of China. H.H. Gerth (trans.) New York: Free Press. (1952). Ancient Judaism. H.H. Gerth and D. Martindale (trans, eds) New York: Free Press. (1956). ‘Bureaucracy’, in J.P. Mayer Max Weber and German Politics. London: Faber and Faber. (1958a). The Religion of India. H.H. Gerth and D. Martindale (eds) New York: Free Press. (1958b). The Rational and Social Foundations of Music. D. Martindale and G. Neuwirth (eds, trans) Carbondale: Southern Illinois University. (1971a). Max Weber: The Interpretation of Social Reality. J.E.T. Eldridge (ed., intro.) D. Hytch (trans.) New York: Charles Scribner’s Sons. (1971b). ‘Max Weber on Race and Society I’. J. Gittleman (trans.) Social Research, 38, pp.30–41. (1971c). Wirtschaft und Gesellschaft (5th ed.). J. Winckelmann (ed.) Tübingen: J.C.B. Mohr (Paul Siebeck). (1973a). ‘Max Weber on Church, Sect, and Mysticism’. J. Gittleman (trans.) Sociological Analysis, 34, 2, pp.140–9. (1973b). ‘Max Weber, Dr. Alfred Ploetz, and W.E.B. Dubois (Max Weber on Race and Society II)’. J. Gittleman (trans.) Sociological Analysis, 34, 4, pp.308–12. Bibliography 237

(1976). The Agrarian Sociology of Ancient Civilizations. R.I. Frank (trans.) London: New Left Books. (1978a). Max Weber: Selections in Translation. W.G. Runciman (ed.) E. Matthews (trans.) Cambridge: Cambridge University Press. (1978b). Die protestantische Ethik II: Kritiken und Antikritiken. J. Winckelmann (ed.) Gütersloh: Gütersloh Verlag. (1979). ‘Developmental Tendencies in the Situation of East Elbian Rural Labourers’. K. Tribe (trans.) Economy and Society, 8, 2, pp.172–205. (1981). General Economic History [1927]. F.H. Knight (trans.) London: Transaction Books. (1985). ‘ “Roman” and “Germanic” Law’. O. Foelsche (trans.) International Journal of the Sociology of Law, 13, pp.237–46. (1989). Reading Weber. K. Tribe (ed., trans.) New York: Routledge. (1991). ‘Georg Simmel als Soziologe und Theoretiker der Geldwirtschaft’. Simmel Newsletter, 1, 1, pp.9–13. (1995a). The Russian Revolutions. P. Baehr and G.C. Wells (eds, trans) Ithaca: Cornell University Press. (1995b). ‘On the Method of Social-Psychological Inquiry and its Treatment’. T.W. Sekady (trans.) Sociological Theory, 13, 1, pp.100–6. (1996). Die protestantische Ethik und der ‘Geist’ des Kapitalismus. K. Lichtblau and J. Weiβ (eds) Weinheim: Belz Athenäum Verlag. (1998). ‘Preliminary Report on a Proposed Survey for a Sociology of the Press’. K. Tribe (trans.) History of the Human Sciences, 11, 2, pp.107–20. (1999). Essays in Economic Sociology. R. Swedberg (ed.) Princeton: Princeton University Press. (2000). ‘Stock and Commodity Exchanges’. S. Lestition (trans.) Theory and Society, 29, pp.305–71. (2001). The Protestant Ethic Debate: Max Weber’s Replies to his Critics, 1907–1910. D.J. Chalcraft and A. Harrington (eds) A. Harrington and M. Shields (trans.) Liverpool: Liverpool University Press. (2003). The History of Commercial Partnerships in the Middle Ages. L. Kaelber (trans.) Lanham: Rowan & Littleﬁeld Publishers. (2004). The Essential Weber. S. Whimster (ed.) London: Routledge. (2005a). ‘Max Weber on “The Rural Community”: A Critical Edition of the English Text’, P. Ghosh (ed.) History of European Ideas, 31, pp.327–66. (2005b). ‘Business Report followed by the Comparative Sociology of Newspapers and Associations’, in C. Adair-Toteff (ed., trans.) Sociological Beginnings: The First German Conference of the German Society for Sociology. Liverpool: Liverpool University Press. (2008a). Roman Agrarian History. R.I. Frank (trans.) Claremont: Regina Books. (2008b). Max Weber’s Complete Writings on Academic and Political Vocations. J. Drijmanis (ed. intro.) G.C. Wells (trans.) New York: Algora Publishers. (2010). ‘The Distribution of Power within the Community: Classes, Stände, Parties’.D.Watersetal(trans.)Journal of Classical Sociology, 10, 2, pp.136–52. 238 Bibliography

(iii) A chronology of Weber’s works in English The following is a comprehensive list of Weber’s writings currently available in English, indicating the English followed by the German sources in the editions above. Texts are listed in chronological order according to the the date of publication in Weber’s lifetime or the date of composition in square brackets for posthumous works, using the best available information provided by the editors of the Max-Weber Gesamtausgabe. Note that some texts are only a few pages long, such as the short piece on ‘ “Romanic” and “German” Law’ (1895a), and others refer to working notes or drafts that stretch over many pages but were never intended for publication in that form, such as the manuscript on the sociology of music ([1911–12]). Also, signiﬁcantly different versions are listed separately, such as the original and revised essay on the Protestant ethic (1904–5 and [1920]), and the two drafts of the work on economy and society ([1910–14] and [1918–20]); see appendixes D and E). Some titles are provided by later translators and editors, and my alternative translations of titles are indicated in square brackets. Scaff (2011:202–3) lists the main published and unpublished translations form 1927–58, and Sica (2004b) provides a more exhaustive bibliography of English editions, but does not indicate dates of original composition and publication or trace translations to their German sources. This list is interrupted twice by what I take to be turning points of particular personal or professional signiﬁcance to Weber (indicated here in bold), thus loosely distinguishing three main phases of his lifework (Schluchter, 1988:465; Whimster, 2001:54–8). These events should not be considered breaks in Weber’s career but rather ‘biographemes’ that illuminate the work in the life and the biography of the work (see Barthes, 1989:9, Kemple, 1995:xvi–iii).

1889 The History of Commercial Partnerships in the Middle Ages (2003; MWG I/1). 1891 Roman Agrarian History In Its Relation to Roman Public and Civil Law (2008; MWG I/2). 1894a Developmental Tendencies in the Situation of East Elbian Rural Laborers (1979; MWG I/2). 1894b The Stock and Commodity Exchanges [The Bourse I. Purpose and External Organization of the Bourse] (2000; MWG I/5.1). 1895a ‘Roman’ and ‘Germanic’ Law (1985b; MWG I/2). 1895b The Nation State and Economic Policy [Inaugural Address] (PW; MWG I/4). 1896a Commerce on the Stock and Commodity Exchanges [The Bourse II. Commerce on the Bourse] (2000; MWG I/5.2). 1896b The Social Causes of the Decay of Ancient Civilization (1999; 1976; MWG I/2). 1897 On Germany as an Industrial State (1989; MWG I/4). 1897–1902 Weber suffers from overwork and a nervous breakdown after his father’s death. He is awarded an honorary professorship, is relieved from teaching, then resumes his studies. 1902–3 Notes and Drafts [on Methodology] (CMW). 1903–6 Roscher and Knies: The Logical Problems of Historical Economics (CMW; WL). Bibliography 239

1904a Accompanying Remark [to the Archive for Social Science and Social Policy] (CMW). 1904b The ‘Objectivity’ of Knowledge in Social Science and Social Policy (CMW; 2004; 1949; WL). 1905 [Remarks at the] Association for Social Policy, Mannheim: On ‘The Relationship of Cartels to the State’ (CMW; MWG I/8). 1904–5 The Protestant Ethic and the ‘Spirit’ of Capitalism (PE1; 1996). 1904–6 The Relations of the Rural Community to Other Branches of Social Science [German Agrarian Conditions, Past and Present] (2005a; 1946; MWG I/8). 1905–6a On the Situation of Constitutional [Bourgeois] Democracy in Russia (PW; MWG I/10). 1905–6b Russia’s Transition to Pseudo-constitutionalism (PW; MWG I/10). 1906a Critical Studies in the Logic of the Cultural Sciences (CMW; 1949; WL). 1906b Churches and Sects in North America (PE1). 1907 R[udolph] Stammler’s ‘Overcoming’ of the Materialist Conception of History, and Addendum (CMW; WL). 1907–8a Germany – Agriculture and Forestry (MWG I/8). 1907–8b Germany – Industries (MWG I/8). 1907–8c Weber’s First and Second Replies to Fischer (PE1; 2001; 1978b). 1908a Georg Simmel as a Sociologist and Theoretician of the Money Economy (CMW; 1991). 1908b The Theory of Marginal Utility and ‘The Fundamental Law of Psycho- physics’ (CMW; WL). 1908c Methodological Introduction to the Survey of the Society for Social Pol- icy Concerning Selection and Adaptation (Choice and Course of Occupation [Vocation]) for the Workers of Major Industrial Enterprises (1971a; 1924). 1908–9 Articles on Academia [the ‘Bernard Case’ and Academic Freedom] (2008b). 1909a ‘Energetical’ Theories of Culture (CMW; WL). 1909b [Discussions from the meetings of the Association for Social Policy, Vienna]: On Bureaucratization (1956; 1924). On ‘The Productivity of the National Economy’ (CMW; 1924). 1909c The Agrarian Sociology of Antiquity [Agrarian Relations in Antiquity] (1976; MWG I/6). 1909d On the Method of Social-Psychological Inquiry and its Treatment [Review of Works by Adolph Levenstein] (1995b). 1909e Review of Adolph Weber, TheTasksofEconomicTheoryasaScience (CMW). [1909–10] Preliminary Report on a Proposed Survey for a Sociology of the Press (1998).

1910 Max and his wife Marianne move into his mother’s childhood home on Ziegelhäuser Landstrasse 17, Heidelberg, with Ernst and Marta Troeltsch. The ﬁrst German Sociological Association Meetings are held later that year in Frankfurt.

1910a Weber’s First and Second Replies to Rachfahl [Anti-critical Last Word on the Spirit of Capitalism] (PE1; 2001; 1978b). 240 Bibliography

1910b The German Sociological Society (2008b). 1910–11 [Reports and Discussions from the ﬁrst German Sociological Meetings, Frankfurt]: Business Report [and] Comparative Sociology of Newspapers [the Press] and [Voluntary] Associations (2005; 1924); Remarks on ‘Technology and Culture’ (TC; 1924); On Church, Sect, and Mysticism (1973a; 1924); On Race and Society (1971b; 1973b; 1924); On ‘Legal Science and Sociology’ (CMW; 1924) [1910–14] Economy and Society: The Economy and the Arena of Normative and de Facto Social Orders and Powers: [Communities] (ES1; MWG I/22.1) [Religious Communities] (ES1; MWG I/22.2) [Law] (ES1; MWG I/22.3) [Domination] (ES1; MWG I/22.4) [The City] (ES1; MWG I/22.5) 1911 Articles on Academia [the ‘Althoff System’ and Academic Politics] (2008b) [1911–12] The Rational and Social Foundations of Music [Sociology of Music] (1958b; MWG I/14) [1912] Fragment on Formal Ethics (CMW). 1912–13 [Discussions from the Second German Sociological Meetings of 1912]: Report on the Activities of the German Sociological Association for the Last Two Years (2008b); The Nation [Remarks ‘On Nationality and its Sociological Signiﬁcance’] (1946; 1924). 1913 On Some Categories of Interpretive Sociology (CMW; WL). 1916 Between Two Laws (PW; MWG I/15). [1916–17] [The Economic Ethics of the World Religions:] The Religion of India [Hinduism and Buddhism] (1958a; MWG I/20). 1917a A Catholic University in Salzburg (2008b). 1917b Suffrage and Democracy in Germany (PW; MWG I/15). 1917c Russia’s Transition to Pseudo-Democracy (1995a; MWG I/15). 1917d The Russian Revolution and the Peace (1995a; MWG I/15). 1917e Declaration [on ‘Theoretical’ Economics] (CMW). 1917f The Meaning of ‘Value-Freedom’ in the Sociological and Economic Sciences (CMW; 1978a; 1949; WL). 1917–18 Parliament and Government in Germany under a New[ly Recon- structed] Political Order (PW; MWG I/16). 1917–19 Science as a Vocation (SV; MWG I/17). [1917–19] The Three Pure Types of Legitimate Rule (2004; MWG I/22–4). [1917–20] [The Economic Ethics of the World Religions:] Ancient Judaism (1952; MWG I/31). 1918 Socialism (PW; MWG I/16). [1918–20] Categorical Exposition [Economy and Society: Sociology] (1971c; 1947; ES2). 1919a Politics as a Vocation (PV; MWG I/17). 1919b The President of the Reich (PW; MWG I/16). 1919c Professor Max Weber and the Fraternity Students (2008b; MWG I/16). Bibliography 241

1920 The Demonstrations at the University (2008a; MWG I/16). [1919–20] General Economic History (1924; MWG III/6). [1920] [Collected Essays in the Sociology of Religion, Volume I:] Preliminary Remark (PE1; PE2; 1930; RS). The Protestant Ethic and the Spirit of Capitalism (PE2; 1930; RS) The Protestant Sects and the Spirit of Capitalism (PE2; 1946; RS) The Religion of China [Confucianism and Taoism] (1951; MWG I/19) Intermediate Reﬂection: Theory and Stages of the Religious Rejections of the World and their Directions (2004; 1946; MWG I/19) Introduction to The Economic Ethics of the World Religions (2004; 1946; MWG I/19).

II. Other works cited

Abbott, A. (2007). ‘Against Narrative: A Preface to Lyrical Sociology’. Sociological Theory, 25, 1, pp.67–99. Adair-Toteff, C. (2005). ‘Max Weber’s Pericles – The Political Demagogue’. Max Weber Studies, 7, 2, pp.147–62. Adorno, T.W. (1965). ‘Rede beim ofﬁziellen Empfang im Heidelberger Schloss [1964]’, in O. Stammer (ed.) Max Weber und die Soziologie heute, Verhandlungen des 15. deutschen Soziologentages. Tübingen: J.C.B. Mohr (Paul Siebeck). Adorno, T.W. (1973). Negative Dialectics. E.B. Ashton (trans.) New York: Continuum. Agamben, G. (1991). Language and Death: The Place of Negativity. K.E. Pinkus and M. Hardt (trans.) Minneapolis: University of Minnesota Press. Agamben, G. (1998). Homo Sacer: Sovereign Power and Bare Life. D. Heller-Roazen (trans.) Stanford: Stanford University Press. Agamben, G. (2005). The Time That Remains: A Commentary on the Letter to the Romans. P. Dailey (trans.) Stanford: Stanford University Press. Agamben, G. (2009). What is an Apparatus? And other Essays. D. Kishik and S. Padatella (trans.) Stanford: Stanford University Press. Ahmad, A. (1992). In Theory: Classes, Nations, Literatures. London: Verso. Albrow, J. (1990). Max Weber’s Construction of Social Theory. New York: St. Martin’s Press. Alexander, J. (2003). The Meanings of Social Life: A Cultural Sociology. Oxford: Oxford University Press. Althusser, L. (1971). ‘Ideology and Ideological State Apparatuses’, in B. Brewster (trans.) Lenin and Philosophy. New York: Monthly Review Press. Antonio, R.J. (1995). ‘Nietzsche’s Antisociology: Subjectiﬁed Culture and the End of History’. American Journal of Sociology, 101, pp.1–43. Arendt, H. (1958). The Human Condition. Chicago: University of Chicago Press. Arendt, H. (1961). Between Past and Future. New York: The Viking Press. Arendt, H. (1963). On Revolution. New York: Penguin Books. Arendt, H. (1970). On Violence. New York: Harcourt Brace & Co. Arendt, H. (2005). The Promise of Politics. J. Kohn. New York: Schocken Books. Aristotle (1991). On Rhetoric: A Theory of Civic Discourse. G.A. Kennedy (ed., trans.) Oxford: Oxford University Press. Ay, K.-L. (1993). ‘Max Weber und der Begriff der Rasse’. Aschkenas,3,1, pp.189–218. 242 Bibliography

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Abbott, Andrew, 4 Boltanski, Luc, xiv, 200, 201, Adair-Toteff, Christopher, 99, 208 202, 203 Adler, Max, 222 Bourdieu, Pierre, xi, 21, 40, 72, 97, Adorno, Theodor W., 19, 23 132, 135 Agamben, Giorgio, xi, 3, 18, 52, 82, Brain, Robert M., xiii, 75 108, 163–5 Braun, Christoph, 71 Ahmad, Aijaz, 13 Brünnhilde, 270 Albrow, Martin, 54 Buitenen, J.A.B. van, 143, 144, 145 Alexander, Jeffrey, 7 Bunyan, John, 24, 171 Althusser, Louis, 115 Bush, George W., 99 Alyosha Karamazov, 148–9, 152 Antonio, Robert J., 77 Calhoun, Craig, 146 Arendt, Hannah, xi, xii, 98, 103–6, Callon, Michel, 118, 108–10, 138–9, 149–51 Calvin, John, 94, 121, 232 Aristotle, 31, 36, 210 Carlyle, Thomas, 75 Arjuna, 141–5 Carroll, Anthony J., 66 Ay, Karl-Ludwig, xii, 14, 219 Cato, 73 Caesar, Julius, 99–100, 122 Chakrabarty, Dipesh, 15 Baccalaureus, 52–5 Chalcraft, David, 10, 24, 73, Bach, Johann Sebastian, 175 171, 198 Badiou, Alain, 163, 165 Chang, Li Hung, 109 Baehr, Peter, xii, 4, 10, 15, 24, 98, 99, Cicero, 37 100, 104, 129 Clair, Jean, 188 Bakhtin, Mikail, 149, 184 Clark, William, 63 Barbalet, Jack, 80 Clarke, John, 11 Barthes, Roland, 6, 238 Clifford, James, 6 Baumgarten, Eduard, 18, 84, 85 Clauswitz, Carl von, 108 Baumgarten, Otto von, 156 Coleman, James, 86 Baxter, Richard, 24, 94, 232 Collins, Randall, 102, 224 Beck, Ulrich, xi, 14, 128, 145 Coverdale, Myles, 119–20 Beetham, David, 108 Cranmer, Thomas, 118–20 Bendix, Reinhard, 8 Benjamin, Walter, 9, 118, 212, D’Amico, Jack, 138 215, 231 Deleuze, Gilles, 203 Berlin, Isaiah, 154 De Man, Paul, 7 Binswanger, Hans Christoph, 54 Derman, Joshua, 160, 172 Birnbaum, Immanuel, 40, 211–12, Derrida, Jacques, 35, 43 215, 216, 223 Despoix, Philippe, 176 Bismarck, Otto von, 24, 99 DiMaggio, Paul J., 25 Bjelic, Dusan, 115, 166 Dimaria, Silvatore, 138 Bologh, Rosalind W., 179, 183 Dimpﬂ, Monika, 191

256 Name Index 257

Dostoevsky, Fiodor, 133, 147–50 Grafton, Anthony, 63, 137, 206 Dr Mockingbird, 86–7 Green, Bryan S., xiii, 7, 64–5, 130 Drysdale, John, 34 Dückers, Alexander, 197 Habermas, Jürgen, xi, 36–7, 58–9, Durkheim, Emile, 10, 60, 160 132–3, 156, 157, 234 Haley, Peter, 162 Eco, Umberto, 167 Hamlin, Cyrus, 54 Eden, Robert, 77 Hanke, Edith, xii, 16, 103, 153, 177, Edgar, Andrew, 71 183, 184 Edison, Thomas, 69 Harrington, Austin, xii, 194 Eisenstadt, Schlomo N., 167 Hausenstein, Wilhelm, 211 Eisner, Kurt, 222 Hegel, G.W.F., 144, 164 Eliaeson, Sven, 205 Heidegger, Martin, 128 Elias, Norbert, 55–8, 167 Hennis, Wilhelm, 8, 18, 77, 190 Hinkle, Gisele J., 10, 205 Father Zosima, 195 Hobbes, Thomas, 101, 110, 151 Foerster, Friedrich Wilhelm, 215 Hoby, 86 Foucault, Leon, 166 Homunculus, 54–6, 59, 74 Foucault, Michel, xi, 64, 98, 108, Honigsheim, Paul, 147 109–13, 135, 138, 139 Honnefelder, Ludwig, 111 Frank, Andre, 14 Horace, 94 Franklin, Benjamin, xi, 65, Humboldt, Alexander von, 144 74–8, 80–92, 94, 118, 120, Hundung, 171 200–3, 231 Fräulein Hagmann, 231 Isaiah, 96, 173, 174, 180 Fraser, Nancy, 131–3, 139, Ivan Karamazov, 147, 148, 146, 149 149, 150 Freud, Sigmund, xi, 60, 160 Jackson, Heather J., 207 Galileo, 166–7 Jaffe, Edgar, 62, 68, 208 Gane, Nicholas, xii, 11, 14, 18, 134, Jameson, Fredric, 8, 95, 121 168, 200, 201, 226 Jaspers, Karl, 1, 8, 167, 206 Garﬁnkel, Harold, 39 Jauss, Hans R., 158 Gatrall, J., 149 Jellinek, Georg, 102 Geertz, Clifford, 142 Jesus, 145, 148–50 Genette, Gerard, 204 Joas, Hans, 102 George, Henry, 187–8 Jones, W. Gareth, 153 George, Stefan, 178–80 Gervinus, Georg Gottfried, 154–8 Kaesler, Dirk, 30 Ghosh, Peter, 10 Kalberg, Steven, 11, 14, 199, 210, Gierke, Otto von, 111 233, 234 Giddens, Anthony, 132 Kalinowski, Isabelle, 29, 63, 204 Goethe, Johann Wolfang von, xi, xiii, Kant, Immanuel, 109–10, 128, 6, 27, 32, 45, 50–5, 57, 87, 173, 206 177, 221 Kapp, Friedrich, 88 Goffman, Erving, 32 Kautaliya, 142 Goldman, Harvey, 6 Kent, Steven A., 24 Goldthorpe, John, 135 Kerschensteiner, Georg, 211 Gorski, Philip S., 110 Kim, Sung Ho, 18, 140, 190 258 Name Index

Kittler, Friedrich, 25, 33, 69, 115, Mommsen, Wolfgang J., 8, 13, 121, 122 211, 224 Kivisto, Peter, 103 Murray, James A.H., 118, 119, 120 Kleist, Heinrich von, 52 Klinger, Max, 195–8 Naﬁssi, Mohammad R., 14 Knies, Karl, 17, 204 Napoleon Bonaparte, 154–5 Kolbert, Elizabeth, 12 Naumann, Friedrich, 216, 223 Kosambi, Domodar Dharmanand, 144 Negri, Antonio, 6, 138 Krishna, 141–3, 145 Nekhlyudov, 185, 187 Kürnberger, Ferdinand, 83–7, 199 Nelson, Benjamin, 11, 14, 64, 229 Newton, Sir Isaac, 114 Landshut, S., 141 Nietzsche, Friedrich, xi, 17–19, 33, 72, Lanham, Richard A., 8, 38, 109 74, 76–7, 79, 171–3, 206–7 Latour, Bruno, 56, 89–90, 131, 155 Law, John, 6, 39 O’Neill, John, xiii, 6, 7, 34, 80, 92, Lehmann, Hartmut, 210 114, 162 Oppenheimer, Robert, 145 Lenau, Gustav, 85 Orihara, Hiroshi, 224 Lepenies, Wolf, 3 Owen, David, 77, 128, 213 Lepore, Jill, 85, 113 Levine, Donald, 63, 233 Palonen, Kari, 97, 98, 216 Liebersohn, Harry, 40, 95 Paracelsus, 54 Liebknecht, Karl, 222 Parsons, Talcott, 19, 22, 24, 117, Lincoln, Abraham, 99 225, 229 Löwith, Karl, 215, 223 Pericles, 37, 99–100, 109 Luhmann, Nikolas, 22 Philomel, 176, 178–80 Lukács, Georg, 51, 147, 154 Pierre Bezukhov, 153 Luther, Martin, xi, 88, 94, 98, 108, Plato, 5–6, 25, 69, 210 115, 117–23, 163–5, 173–5, 231–2 Platon Karataev, 152–3, 158 Luxemburg, Rosa, 222 Platthaus, Andreas, 216 Powell, W., 25 Machiavelli, Nicolo, 133, 136–40, 141, Pudsey, J., 182 142, 170, 171 Pütz, Manfred, 84–5 Mann, Thomas, 6, 177 Mannheim, Karl, 57–8 Quilligan, Maureen, 7 Mansﬁeld Jr., Harvey C., 138 Marcuse, Herbert, 19, 23, 67, 199 Radkau, Joachim, 16, 52, 84, 88, 123, Marx, Karl, xi, 8, 10–13, 15, 18, 60, 94, 171, 183 106, 160 Rabinow, Paul, 38 Mendelssohn, Felix, 175, 197 Richthofen, Else von, 171 Merleau-Ponty, Maurice, 3 Rickert, Heinrich, 76 Merton, Robert K., 19, 21–3 Rieff, Philip, 175, 181 Meyer-Stoll, Cornelia, xii, 205, 225 Ringer, Fritz K., 189 Mill, James, 48 Robertson, Ritchie, 86 Mills, C. Wright, 92, 204, 205, Robespierre, 102–4, 139 211, 229 Roscher, Wilhelm, 17 Milton, John, 198 Rosenberg, Micheal, 227 Mitchell, W.J.T., 198 Roth, Guenther, 15, 58, 95, 133, Mitzman, Arthur, 16, 24, 210 205, 224 Name Index 259

Sahni, Isher-Paul, xi, 54, 141 Swedberg, Richard, 18, 67, 86, 134, Said, Edward W., 13, 188 200, 202, 222, 225 Saint Francis, 170 Symonds, Michael, 182 Saint Paul, 98, 180–2 Szakolczai, Arpad, 16, 18, 40 Salz, Arthur, 60–1, 64 Sayer, Derek, 26 Tacitus, 97 Scaff, Lawrence A., 8, 19, 52, 88, 192, Taubes, Jacob, 165 199, 229, 231, 238 Tauler, 117 Schäfer, Dietrich, 215 Taylor, Frederick Winslow, 24 Schluchter, Wolfgang, 8, 75, 211, Tenbruck, Friedrich, 11, 229 215, 216, 229, 230, 231, Thorpe, Charles, 145 234, 238 Tiryakian, Edward, 24 Schmitt, Carl, 150–1, 165 Tobler, Mina, 180, 223 Schoenberg, Gustav, 224 Tocqueville, Alexis de, 206 Schopenhauer, Arthur, 17, Todorov, Tzvetan, 30 197, 206 Tolstoy, Leo, xi, 6, 125, 129, 147, Schroeder, Ralph, 77 152–5, 157–8, 168–9, 173–4, Schumpeter, Joseph, 206 176–7, 182–4, 187–8, 190, Schutz, Alfred, 34–5, 56–8 195, 215 Shakespeare, William, 178–80, 221 Troeltsch, Ernst, 152, 208 Shapin, Steven, 50, 74, 90–1 Trotsky, Leon, 219, 222 Sica, Alan, 18, 238 Turner, Bryan S., 18 Siegfried, 171–2 Turner, Steven P., 24, 61 Sieglinde, 170, 178 Tyndale, William, 119 Siegmund, 168, 170–2, 178, 222 Vahland, Joachim, 48 Silverstein, Michael, 99 Varnedoe, J., 195 Simmel, Georg, xii, 30, 53, 71, 105, Venn, Couze, 15 206–7, 208, 226 Skinner, Quentin, 98 Wagner, 54–5 Sloterdyk, Peter, 51, 193, 198 Wagner, Adolph, 215 Smith, Bruce R., 179 Wagner, Richard, 71, 170–2, 180, 222 Smith, D.N., 161 Wallerstein, Immanuel, 133 Smith, Dorothy E., 39 Warner, Michael, 91 Sohm, Rudolph, 161–2 Weber, Alfred, 208 Sombart, Werner, 11, 32, 37, 39–40, Weber, Helene, 125, 157, 185–7, 235 68, 206, 208–10, 213–14, 216 Weber, Marianne, 1, 15–16, 27, 29, 39, Sparks, Jared, 83 58, 75, 125, 155, 156–7, 171, 185, Spengler, Oswald, 18 187, 195, 197, 204, 206, 209, 211, Spivak, Gayatri Chakravorty, 224–5, 232, 235 144–5 Weber, Max (see under individual Staudinger, Hans, 190 titles of works) Steinberg, Michael P., Weidner, Daniel, 48 171, 175 Weiller, Edith, 180 Steinicke, Georg C., 34, 191–3, 211, Weithoff, W.E., 137 216, 223 Wellan, Richard, 108 Stoddart, Kenneth, xiii, 39 Wesley, John, 94, 232 Strauss, Richard, 71 Whimster, Sam, xii, 8, 16, 17, 23, 167, Strong, Tracy B., 77, 213 205, 229, 235, 238 260 Name Index

White, Edward, 78 Wotan, 170 White, Haydn, 6 Wright, Eric Olin, 68 Wilhelm Meister, 177 Wilson, H.T., xiii, 9, 10, 12, 15, Zarathustra, 172–3 18, 19, 63, 66, 67, 74, 79, Zerby, Chuck, 206 106, 205 Zimmerman, Andrew, 14 Wolin, Sheldon, 123 Zumsteg, Beatrix, xi, 209 Subject Index

‘Accompanying Remark’ (Weber), 69 ‘Basic Sociological Concepts’ (Chapter ‘Advice to a Young Tradesman, from 1ofEconomy and Society), 19, 24, an Old One’ (Franklin), 82, 85, 47, 78, 114, 131, 156, 167, 185, 201, 230 201, 211, 220, 227, 229, 250 affect, affective action, 20–1, 31, 36–7, ‘Basic Sociological Categories of 45, 47, 77, 80, 89, 167, 192 Economic Action’ (Chapter 2 of see also social action; tradition Economy and Society), 66–7, 225 Agrarian Relations in Antiquity (Weber), Beruf, see vocation 73–4 Bhagavadgita, 14, 133, 141–5, 233 allegoresis, 7 Bible, 87–8, 118, 121, 231 allegory, x, 3–9, 12, 14, 25–6, 50–1, see also Apocrypha; Corinthians; 65–7, 82, 87, 90–1, 100, 133, Jesus Sirach; Luther; Saint Paul 136, 167 bifocal and bivocal reasoning, 24, see also titles of literary works 77–82, 92, 104, 143 America, 9, 19–23, 58, 62, 75, 79, bourgeois, 44, 75, 84, 140, 171, 80–8, 92, 199, 231 199–200, 210 Amerikamüde, Der (Kürnberger), 83–7 Brothers Karmazov (Dostoevsky), 133, American Revolution, 104, 110, 132 147–9, 152, 195 see also French Revolution; bureaucracy, bureaucratization, x, 1–2, revolution 24–5, 77–9, 89, 97–8, 100–3, anagogy, 8 106–8, 112–13, 129–31, 133–3, Ancient Judaism (Weber), 175, 230–1 137–8, 176, 179, 213, 228–30 Anna Karenina (Tolstoy), 184 see also capitalism; Economy and Apocrypha, 98, 120, 163 Society; domination; see also Jesus Sirach legal-rational domination; state art as a vocation, 47, 69, 210–11, 216 see also music calling, see vocation Arthasastra (Kautaliya), 142 capital (economic, political, social, asceticism, 11, 13, 66, 82, 84, 87, 95, cultural), 21, 73, 103, 132–8, 141, 102, 110, 120–3, 172, 177, 190, 162, 203 198–200, 231 see also capitalism; class; market; see also discipline status (as)sociation (Vergemeinschaftung), Capital (Marx), 94 105, 134, 146, 192, 195 capitalism, x, 11–12, 25–6, 46–8, 62–8, see also communalization; voluntary 76–9, 80–2, 86, 91–2, 121–2, 131, association 170, 199–203, 210, 228, 232 authority, see domination see also bureaucracy; market; Autobiography (Franklin), 78, 87–8, 91, Protestant Ethic and the Spirit of 201–2 Capitalism casing (Gehäuse), steel-hard casing b’rith, 30, 203, 233 (stahlhartes Gehäuse), 12, 24–6, 55, see also Ancient Judaism 132, 176

261 262 Subject Index casuistry, 60–5, 67, 79, 82, 94 63–4, 69, 73, 75, 79, 110–16, 123, Catiline Orations (Cicero), 37 143, 145, 183–4, 199, 202, 226–7 charisma, x, 24, 31, 61–3, 90, 97–104, see also asceticism; bureaucracy; 108–9, 114, 124, 138, 154, 160–8, domination; governmentality; 172, 180–3, 188, 190, 234 power; sovereignty see also domination; legal-rational disenchantment (Entzauberung), 1, 15, domination; tradition; ‘Types of 24, 47–8, 69, 171, 181, 213, 230 Domination’ see also rationalization city, 71, 136, 159, 210, 231–2 domination (Herrschaft), 100–1, ‘City, The’ (Economy and Society), 104–10, 113, 130, 134, 217, 219, 136, 226 225, 227–8, 234 civil society, civilization, civilizing see also bureaucracy; charisma; process, 1, 13–15, 46, 55–6, 65, legal-rational domination; 93–4, 101, 112, 131, 133, 140–1, power; tradition; violence; 165, 168–9, 173, 174, 178, 190 state; ‘Types of Domination’ class, 15, 22–3, 67, 107, 132–40 see also capital; ‘Class, Status, Party’; Economy and Society, 10, 64–5, 91, 103, ethnic groups; party; status 130, 135, 146, 158, 180, 205, ‘Class, Status, Party’ (Economy and 224–9, 238 Society), 134 see also ‘Basic Sociological communalization Concepts’; ‘Basic Sociological (Vergemeinschaftung), 146, Categories of Economic Action’; 192, 225 bureaucracy; ‘City, The’; ‘Class, see also (as)sociation Status, Party’; ‘Sociology of communicative action, 31–2, 35–8, Law’; ‘Types of Domination’ 45, 47, 140 ekklesia, 109, 162, 233 Corinthians (Saint Paul), 118–22, elective afﬁnity (Wahlverwandtschaft), 162, 181 77, 79, 82, 87, 89, 107, 121, 231 cosmopolitan ethics, enlightenment, 53, 63–4, 80, 102–3, cosmopolitanism, 13, 15, 128–34, 109, 133, 187, 207 157–9 see also Kant, Foucault see also enlightenment; nationalism enterprise (Betrieb), entrepreneur, entrepreneurialism, 12, 24, 47, ‘Critical Studies in the Logic of the 66–7, 73, 80–2, 90, 95, 102, 107, Cultural Sciences’ (Weber), 61, 113, 198–9, 203, 222, 231 94, 151 ethnic groups, 14, 116–17, 128, 132, 134–5, 140, 145, 163 democracy, 48, 188, 223 see also race demagogy, 98–100, 108, 160, 172 eurocentrism, see methodological see also Caesar; journalism; Pericles occidentalism, orientalism Deutsche Gesellschaft für Soziologie, explanation, causally explain see German Sociological (ursächlich erklären), 3, 14, 19, 22, Association 34–5, 64–5, 67, 79, 181, 226–7 dharma, 15, 141–4, 203, 233 see also interpretation see also Bhagavadgita; Hinduism and Buddhism Faust (Goethe), 32, 50–5 discipline, disciplined observation, 1, Florentine Histories (Machiavelli), 133, 20, 21, 25, 30, 39–41, 44, 51, 136, 139, 142, 171 Subject Index 263 footnote, 83, 85, 88, 91, 102, 117, 137, ‘Intermediate Reﬂection: Religious 163, 205–6, 210 Rejections of the World and their see also paratext Directions’ (Weber), 169, 179, Free Students Federation 191, 194, 203–4, 230 (Freistudentischer Bund), 40–1, interpretation, interpretive sociology 211–16, 223 (verstehende Soziologie), French Revolution, 102, 104, 109–10, interpretive understanding 139, 152, 155 (deutend verstehen), x, 7, 19, 22, see also American Revolution; 31–4, 39–40, 56, 61, 66, 73, 79, revolution 114, 118, 224–7, 230 ‘Funeral Speech’ (Pericles), 137 see also ‘Basic Sociological Concepts’; explanation; ‘On generations, 9, 43, 50, 55–9, 88, 152, Some Categories of Interpretive 171, 185 Sociology’ German Sociological Association, x, ‘Introduction into Politics’ (Arendt), 40–3, 152, 208, 222 105, 108, 123 governmentality, 111–14, 138 ‘Introduction to the Economic Ethics ‘Grand Inquisitor’, see Brothers of the World Religions’ (Weber), Karamazov 155, 232–4 iron cage, see casing habit, see tradition Herrschaft, see domination Jesus Sirach, 117, 119, 120, 122 Hinduism and Buddhism (Weber), 13, jihad, 15, 203, 233 141–2, 190, 230–1 journalism, 13, 99, 114, 130, 215, 208, 223 ideal type, x, 11–12, 34, 38, 49, 53, 65, 76, 87, 100, 106–7, karma, 142, 143 112, 130, 151, 192, 201, 204, 225–8 lecture form, 33–9 see also ‘Basic Sociological legal-rational domination, 100, 103–4, Concepts’; bureaucracy; 134, 138, 147, 183 capitalism; domination; see also bureaucracy; ‘Sociology of ”Objectivity’; ‘Types of Law’; ‘Types of Domination’ Domination’ legitimate domination, see ‘Inaugural Lecture’ (Weber), 58, domination 129, 199 Leviathan (Hobbes), 101, 110 institution (Anstalt), see voluntary liberalism, 58, 86, 95, 108, 113, 161, association 171, 177, 188, 191, 199, instrumental rationality 200, 202 (Zweckrationalität), 3, 19–22, 37, 67, 69, 45, 47, 130, 135, 200, Max-Weber Gesamtausgabe, 8, 134, 209, 233 216, 224–6, 229, 238 see also rationalization; social market, 12, 107, 113, 123, 132, 134, action; value-rationality 146, 147, 199 intellectual work (geistige Arbeit), 50, see also capital; class; state 68–74, 204, 211–13, 216 meaning (Sinn), meaning-context intellectualism, 51, 80, 103, 161, 165, (Sinnzusammenhang), 33–4, 37, 179, 181, 194, 203 46, 70, 226–7 264 Subject Index

‘Meaning of Value-Freedom in the paratext, 204–6 Sociological and Economic see also footnote Sciences, The’ (Weber), 30, 42–5, parrhesia, 109 61, 97 party, 132–4, 140, 146, 217, 223 see also value-freedom see also class; ‘Class, Status, Party’; ‘Methodological Introduction to the status Survey to the Society for Social Peace of Westphalia, 133 Policy’ (Weber), 74–5, 246 performance, performative methodological occidentalism, 13–15, contradition, performative 133, 233–4 signiﬁcation, 5–7, 29–30, 32, see also orientalism 40–1, 45, 56, 67, 71, 88, 96, 139, music, 2, 47, 68, 71, 168, 171–2, 175, 189–94 188–90, 195, 208–10, 215 polemics, 13, 30, 36, 65, 73, 94, 96, 141 narrative, 4, 6–7, 11, 24, 93–8, 121, ‘Politics as a Vocation’ (Weber), x, 8, 123, 133, 153, 158, 168, 179, 191 29, 32, 41–2, 49, 58, 62, 97–100, see also allegory; disenchantment; 113, 123, 127, 133–46, 152, 155, rationalization; rhetoric 165, 169, 177, 182, 216–23 nation, nationalism, 6, 13–15, 80, 91, polytheism of values, 48, 168, 219 95, 108, 112, 123, 128–33, 140, Poor Richard’s Almanack (Franklin), 84 142–3, 145, 157, 184, 215 power, 15, 40, 50–3, 56, 68, 77, 79, see also cosmopolitanism; state 88–91, 101, 104–5, 108–15, ‘Nation-State and Economic Policy’, 134–8, 160, 203, 221 see ‘Inaugural Lecture’ see also domination; ‘Types of neoliberalism, 200, 202 Domination’; violence see also liberalism ‘Preliminary Remark to the Collected New English Dictionary (Murray), 119 Essays on the Sociology of Religion’ (Weber), 2, 11–12, 14, “Objectivity” of Knowledge in Social 23, 46, 190, 229–32 Science and Social Policy” Prince, The (Machiavelli), 138, 142 (Weber), 19, 53, 73–7, 115 profession, see vocation occidentalism, occidentocentrism, see prophecy, prophets, 69, 96, 125, 146, methodological occidentalism 160, 162, 164, 172–7, 181, 184, occupation, see vocation 188, 190, 193, 232–3 On the Genealogy of Morality see also Isaiah (Nietzsche), 72, 77 Protestant Ethic and the Spirit of On Revolution (Arendt), 104–5, Capitalism (Weber), 5, 8, 10, 12, 139, 150 47, 50, 65–6, 75–6, 80–6, 94–5, ‘On Some Categories of Interpretive 101–2, 115–20, 163, 169–71, 173, Sociology’ (Weber), 39, 56, 61, 177, 190, 198, 200–1, 205–6, 210, 73, 226 222, 229–33 oratory, see rhetoric see also asceticism; capital; casing orientialism, 13, 144, 233 psychophysics, see ‘Methodological see also methodological Introduction’ occidentalism purposive rationality, see instrumental rationality Paradise Lost (Milton), 198 paradistole,98 quotation marks, 77, 81–4, 116 Subject Index 265 race, 14, 130 socialism, 19, 43, 136, 207, 215, see also ethnic groups 220–1 rationalization, 1, 46–8, 63, 67, 69, sociological allegory, see allegory 123, 141, 150–1, 167, 168, 181, sociology, see interpretation 183, 210 ‘Sociology of Law’ (Economy and see also bureaucracy capitalism; Society), 141 disenchantment; instrumental ‘Sonnet 102’ (Shakespeare), rationality; intellectualism; 178–80 legal-rational; domination sovereignty, 6, 101, 104–5, 110–16, reenchantment, 191, 198 132, 150, 189 Resurrection (Tolstoy), 183–7 see also discipline; domination; revolution, 6, 20, 23, 56, 75, 102, 105, governmentality; state; 107–8, 114, 123, 136–41, 145–7, tradition; power 161–2, 165, 176, 178, 188, spirit of capitalism, see capitalism 222, 223 state, 12, 15, 19, 24–5, 30–1, 35, 63, see also American Revolution; 77, 89, 94, 98, 101, 108, 110–12, French Revolution 136–8, 141, 144, 146, 150, 156, rhetoric, rhetorical devices, x-xi, 176, 200, 203, 208, 219, 222, 6–8, 13, 30–2, 36–8, 42, 48, 51, 230, 234 60, 65, 80, 96–8, 100, 107, 109, see also bureaucracy; domination; 137, 143 market; nation; power; see also casuistry; lecture form; sovereignty; violence narrative; paradistole; parrhesia; status, 15, 41, 59, 72, 107, 132, 134–5, polemics; value-freedom; 140–3, 145, 163–4, 199–200, vanishing mediator 225, 232 Ring of the Niebelungen, see Valkyries see also capital; class; ‘Class, Status, (Wagner) Party’; party Roscher and Knies (Weber), 17, 204 steel-hard casing, see casing rule, rulership, see domination Steinicke Art Hall (Steinicke Kunstsaal), 34, 191–2, 211, 216, 223 scholarship, see intellectual work; ‘Science as a Vocation’; university tao, 15, 203, 233 ‘Science as a Vocation’ (Weber), 5, 8, ‘Technology and Culture’ (Weber), 29, 32, 34, 41–2, 49, 69, 72, 86, x, 8, 29, 32, 39–40, 42, 44, 47, 90, 96, 123, 159, 165, 167, 169, 62, 68, 70, 72, 74, 96, 158, 165, 173–4, 176, 180, 182, 193, 180, 189, 208–10, 213, 211–15 217, 230 Security, Territory, Population (Foucault), see also music; Sombart 112–13, 138 technoscience, 46, 69, 71, 78, 89–90 sine ira et studio, 97–8, 107, 124, 183 Theory of the Novel (Lukács), 154 see also bureaucracy; value-freedom Thus Spoke Zarathustra (Nietzsche), social action (soziales Handeln), 20–1, 172–3 31, 47, 101, 105, 114, 131, 192, ‘Types of Domination’ (Chapter 3 of 201, 220, 226–7 Economy and Society), 101, 103, see also affect; instrumental 106, 124, 160–1, 180, 182, rationality; tradition; 188, 225 value-rationality see also bureaucracy; charisma; ‘Social Causes of the Decay of Ancient domination; legal-rational Civilization’ (Weber), 93–4 domination; power; tradition 266 Subject Index tradition, traditional action, value-sphere, 46, 48, 51, 69, 72, 149, traditional authority, 20–1, 36–8, 151, 166, 191–4, 209 45, 47, 57–8, 64, 67, 77, 89, 91, see also ‘Intermediate Reﬂection’ 100–1, 105, 114, 120, 124, 138, value-rationality, 20–2, 36, 45, 47, 163, 167, 172, 183, 192, 201 130, 138, 167, 200 see also affect; domination; social see also instrumental rationality; action; sovereignty; ‘Types of social action Domination’ value-relevance (Wertbeziehung, translation, xii, 5, 8, 10, 15, 24, 26, 43, Wertbezogenheit), 30, 249 45, 81, 83, 85, 88, 98, 116–21, vanishing mediator, 95, 98, 121, 160, 163–4, 174–5, 178–80, 202, 123, 138 204–5, 209, 224, 229, 231, Verstehen, see interpretation 233, 235 violence, 35, 101, 106, 136, 142, see also interpretation, Luther 145–50, 162, 182–3, 219, 234 see also domination; power; state vocation (Beruf ), vi, 15, 40–2, 52, 74, understanding, see interpretation 77, 79, 87–8, 98, 103, 108–9, Unfashionable Observations (Nietzsche), 114–20, 124–5, 128, 131, 141, 17–19 163, 203, 211–21, 233 university, 33, 39, 48, 62–3, 77, 89, voice, 3, 8, 29, 33, 37, 50–4, 58, 61, 123, 141, 212, 222 63–4, 67, 79, 73–4, 83, 89–91, 98, see also ‘Science as a Vocation’; state 104, 119, 127–8, 131, 149, 153, Upanishads, 141 159, 171, 177–81, 187, 190–1 voluntary association (Verein)versus validity (Geltung), 1–2, 4, 8, 15, 21, 30, compulsory institution (Anstalt), 34, 72, 100, 111, 131–2, 189, 113, 140, 162, 222 193–4, 226–7, 230 Valkyries (Wagner), 170–1, 178, 222 War and Peace (Tolstoy), 152–8, 184 value-freedom (Wertfreiheit), x, 30, 39, Wertfreiheit, see value-freedom 42–5, 61, 65, 72–3, 79, 97–8, 151, ‘What is Enlightenment?’ (Kant), 161, 193, 209, 214, 233 109–10 see also ‘Meaning of Value-Freedom see also enlightenment in the Sociological and Wilhelm Meister’s Journeyman Years Economic Sciences’ (Goethe), 192 value-judgement, x, 21, 23, 44, 65, 73, work ethic, see asceticism; 79, 130, 151, 214, 228 entrepreneur