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The "Iron Cage" and the "Shell As Hard As Steel": Parsons

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The Wesleyan University 7KH,URQ&DJHDQGWKH6KHOODV+DUGDV6WHHO3DUVRQV:HEHUDQGWKH6WDKOKDUWHV*HK¦XVH 0HWDSKRULQWKH3URWHVWDQW(WKLFDQGWKH6SLULWRI&DSLWDOLVP $XWKRU V 3HWHU%DHKU 5HYLHZHGZRUN V 6RXUFH+LVWRU\DQG7KHRU\9RO1R 0D\ SS 3XEOLVKHGE\Wiley-BlackwellIRUWesleyan University 6WDEOH85/http://www.jstor.org/stable/2678029 . $FFHVVHG Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Wiley-Blackwell and Wesleyan University are collaborating with JSTOR to digitize, preserve and extend access to History and Theory. http://www.jstor.org History and Theory40 (May 2001), 153-169 ( Wesleyan University 2001 ISSN: 0018-2656 THE "IRONCAGE" AND THE "SHELLAS HARD AS STEEL":PARSONS, WEBER,AND THE STAHLHARTESGEHA USE METAPHORIN THE PROTESTANTETHIC AND THE SPIRITOF CAPITALISM' PETERBAEHR ABSTRACT In the climax to The ProtestantEthic, Max Weber writes of the stahlhartes Gehiuse that modern capitalism has created, a concept that Talcott Parsons famously renderedas the "ironcage." This article examines the status of Parsons's canonical translation;the puta- tive sources of its imagery (in Bunyan's Pilgrim's Progress); and the more complex idea that Weber himself sought to evoke with the "shell as hard as steel": a reconstitutionof the humansubject under bureaucratic capitalism in which "steel"becomes emblematicof modernity.Steel, unlike the "element"iron, is a productof human fabrication.It is both hard and potentially flexible. Further,whereas a cage confines human agents, but leaves theirpowers otherwise intact, a "shell"suggests that moderncapitalism has createda new kind of being. After examining objections to this interpretation,I argue that whateverthe problems with Parsons's "iron cage" as a rendition of Weber's own metaphor, it has become a "travelingidea," a fertile coinage in its own right, an intriguingexample of how the translator'simagination can impose itself influentiallyon the text and its readers. ". Look within my Vail, Turnup my metaphors. " (John Bunyan) I. INTRODUCTION Few concepts in the social sciences are more instantly recognizable than the "iron cage." Seemingly integral to the powerful denouement of The Protestant Ethic and the Spirit of Capitalism, the metaphor sums up, graphically and dra- matically, the predicament of modern human beings trapped in a socioeconomic structure of their own making. Let us recall the context in which this striking image appears: The Puritanwanted to work in a calling; we are forced to do so. For when asceticism was carriedout of monastic cells into everyday life, and began to dominate worldly morality, it did its partin building the tremendouscosmos of the moderneconomic order.This order is now bound to the technical and economic conditions of machine production which today determinethe lives of all the individualswho are born into this mechanism,not only those directly concernedwith economic acquisition,with irresistibleforce. Perhapsit will 1. For their helpful comments on an earlier draft of this paper, I am indebted to JudithAdler, CharlesCamic, Randall Collins, RichardHamilton, HartmutLehmann, Volker Meja, StuartPierson, GuentherRoth, LawrenceA. Scaff, RichardSwedberg, Keith Tribe, and Gordon C. Wells. 154 PETERBAEHR so determinethem until the last ton of fossilized coal is burnt.In Baxter's view the care for externalgoods should only lie on the shouldersof the "saintlike a light cloak, which can be thrown aside at any moment".But fate decreed that the cloak should become an iron cage.2 This passage, first publishedin English in 1930, establishedthe "ironcage" as one of the key topoi of the social sciences, versatileenough to animateinvestiga- tions rangingfrom scientificmanagement3 to the men's movement,4or to invite lit- erary pun5and oxymoron.6Asked to name its author,most social scientists will immediatelyreply "Max Weber."Yet the real author of the "iron cage" is not Weber;but one of his first translators,Talcott Parsons. What I proposeto show in this articleis thatthe metaphorWeber himself employed-stahlhartes Gehduse,or "shell as hardas steel"-is more complex and more modernthan Parsons'salter- native.7Two preliminarysections furnishthe context for this argument.The first reviews some generalcriticisms of Webertranslations in orderto show the pecu- liarityof Parsons's"iron cage." The second section examines the inconsistentrea- sons Parsonsgave for choosing the expressionthat has since become canonical,for here, too, there are clues as to why his interpretationof Weberis problematic. II. WEBER AND HIS TRANSLATORS Translatorsof Weber are frequentlytaxed for at least four kinds of inadequacy, each of which has interpretiveconsequences for the receptionand understanding of his work. First, and most obviously, they are charged with simple incompe- tence, rendering terms incorrectly, eliding them or omitting them altogether. Thus GuentherRoth8 points out that Gerth and Mills's9 translationsof "Science as a Vocation"and "Politics as a Vocation"are defective in at least two respects, both of which have led to "great confusions." To begin with, "Weberdoes not 2. Max Weber, The Protestant Ethic and the Spirit of Capitalism, transl. Talcott Parsons, with a foreword by R.H. Tawney.(London: G. Allen & Unwin, Ltd., 1930), 181. 3. Ed Andrew,Closing the Iron Cage: The ScientificManagement of Workand Leisute (Montreal: Black Rose Books, 1981). 4. Michael Schwalbe, Unlocking the Iron Cage: The Men's Movement, Gender Politics, and American Culture(New York and Oxford:Oxford University Press, 1996). 5. Michael S. Roth, The Ironist's Cage: Memory,Trauma, and the Constructionof History (New York:Columbia University Press, 1995). 6. Andrew Gamble, Hayek: The Iron Cage of Liberty(Boulder, Colo.: Westview Press, 1996). 7. Weber wrote two versions of The Protestant Ethic, both of which employ the stahlhartes Gehiiuse metaphor.See Weber,"Die protestantischeEthik und der 'Geist' des Kapitalismus,II. Die Berufsidee des asketischen Protestantismus,"Archiv fur Sozialwissenschaft und Sozialpolitik 21 (1905), 1-110, at 108; and Weber, GesammelteAufsitze zur Religionssoziologie, Vol.1 (Tilbingen:J. C. B. Mohr, 1920), 17-206, at 203-204. Parsonstranslated the 1920 version. For a survey of the major differences between the editions, see Lichtblauand Weil's introductionto Die protestantischeEthik und der "Geist" des Kapitalismus,ed. Klaus Lichtblauand JohannesWeiB3 (Bodenheim: Athenaum Hain Hanstein, 1993), vii-xxxv. 8. GuentherRoth, "Interpreting and Translating Max Weber,"International Sociology 7 (1992),449-459. 9. Hans Gerthwas the real translator.On the moral dynamics of the Gerthand Mills collaboration, particularlywith respect to the From Max Weber project, see Guy Oakes and Arthur J. Vidich, Collaboration, Reputation, and Ethics in American Academic Life: Hans H. Gerth and C. Wright Mills (Urbanaand Chicago: University of Illinois Press, 1999), 15-56. THE"IRON CAGE" AND THE "SHELL AS HARDAS STEEL" 155 speak 'from' the standpointof rejecting intellectualism,as many young contem- porariesdid, but 'exactly in relation to' it. 'Science as a Vocation'is nothing but a defense of intellectualism.'"1Equally, through the omission of an all-important qualifying adjective, Gerth and Mills make Weber's concluding remarks to "Politics as a Vocation"appear much more apocalypticthan in fact they were. In the original German,Weber says that what "at present"or "for the time being" (zundchst)lies ahead "of us" (that is, Germancitizens) is "a polar night of icy darknessand hardness,"an allusion to the VersaillesTreaty and to the difficulties the fledgling WeimarRepublic will strenuouslyhave to overcome. This is not, then, Spengleriancultural pessimism, but rathera bracingcall for realism, sobri- ety, and stamina to face the specific demands of the day. The omission of the adjective (zundchst)appears to suggest the opposite: an impending catastrophe of civilization itself.11In a similar vein, Peter Ghosh documentsthe "continuous stream of individual mistranslations,misprints and omissions of up to clause- length which can destroy the meaning of entire paragraphs"in Parsons'sversion of The ProtestantEthic. 12 These kinds of errorsare largely attributableto simple and ubiquitoushuman failings: carelessness, negligence, rashness.A second criticism of Weber'strans- lators concerns not simple mistakes, however, but something deeper and more sociologically problematic:an inabilityto understand,or at least convey, the con- ceptual matrix in which the original terms are located. In her paper on "The Americanizationof Max Weber,"Gisela Hinkle puts it this way: By "Americanization"we mean an interpretive transformationof Weber's writings through the process of translation.Translation from one language to another and more specifically from one intellectual and linguistic context to another,entails not merely a substitutionof words but a transformationof ideas, styles of thinking, modes of expres- sion, indeed a whole context of mental imagery and assumptionsmany of which may be unnoticedby the writer,the translator,and the reader13 Hinkle'sparticular worry is that"insufficient awareness of [Weber's]neo-Kantian
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