Last post I discussed Weber’s attempts to develop a taxonomy of communities and cultures in terms of the distinctions which each community draws between legitimate/righteous dominion and illegitimate/unrighteous dominion. The ways in which righteous dominion is set apart from unrighteous dominion are not at all limited to intellectual playthings or logical puzzles to be toyed with, since such standards strongly constrain the ways in which we understand and organize our social behavior. Why should we obey what social services or medical professionals tell us? When is a command issued by a priesthood leader – or God Himself – to sacrifice all that I have or am an (il)legitimate command (one thinks of Abraham’s son)? By what standards do we tell others that they should or should not obey even their own commands within their own lives (a very modern idea that wasn’t at all obvious until rather recently)? (more…)
It is nearly impossible to overestimate Max Weber’s influence upon social theory. He was a lawyer, an economist and a historian who largely invented the discipline of sociology, was fluent in 8 languages and authored enough works to fill 43 massive volumes. Not bad for somebody who suffered a major emotional breakdown at the age of 33 and died at the relatively young age of 56. He was, by any reasonable standard, a walking encyclopedia and (for better or worse) his books read like one too. Indeed, it is the dry style with which he marshals an (often) excessive amount of historical material that is responsible for his lack of Marx and Nietzsche’s far more polemic popularity. My goal in the next few posts will be to distill the historical material to be found in Weber’s writings while adding a bit of my own polemic punch.