Max Weber Famous Quotes

Political economist and sociologist Max Weber famously spoke of the “disenchantment of the world,” as rationalization and science led Europe and America into modern industrial society, pushing back religion and all “magical” theories about reality. Now we are witnessing the disenchantment of the self. One of the many dangers in this process is that if we remove the magic from our image of ourselves, we may also remove it from our image of others. We could become disenchanted with one another. Our image of Homo sapiens underlies our everyday practice and culture; it shapes the way we treat one another as well as how we subjectively experience ourselves. In Western societies, the Judeo-Christian image of humankind—whether you are a believer or not—has secured a minimal moral consensus in everyday life. It has been a major factor in social cohesion. Now that the neurosciences have irrevocably dissolved the Judeo-Christian image of a human being as containing an immortal spark of the divine, we are beginning to realize that they have not substituted anything that could hold society together and provide a common ground for shared moral intuitions and values. An anthropological and ethical vacuum may well follow on the heels of neuroscientific findings. This is a dangerous situation. One potential scenario is that long before neuroscientists and philosophers have settled any of the perennial issues—for example, the nature of the self, the freedom of the will, the relationship between mind and brain, or what makes a person a person—a vulgar materialism might take hold. More and more people will start telling themselves: “I don’t understand what all these neuroexperts and consciousness philosophers are talking about, but the upshot seems pretty clear to me. The cat is out of the bag: We are gene-copying bio- robots, living out here on a lonely planet in a cold and empty physical universe. We have brains but no immortal souls, and after seventy years or so the curtain drops. There will never be an afterlife, or any kind of reward or punishment for anyone, and ultimately everyone is alone. I get the message, and you had better believe I will adjust my behavior to it. It would probably be smart not to let anybody know I’ve seen through the game.

Weber also saw that a bureaucratic world contained risks. It produced increasingly powerful and autonomous bureaucrats who could be spiritless, driven only by impersonal rules and procedures, and with little regard for the people they were expected to serve. Weber famously warned that those who allow themselves to be guided by rules will soon find that those rules have defined their identities and commitments.

Max Weber famously pointed out that a sovereign state's institutional representatives maintain a monopoly on the right of violence within the state's territory. Normally, this violence can only be exercised by certain duly authorized officials (soldiers, police, jailers), or those authorized by such officials (airport security, private guards…), and only in a manne explicitly designated by law. But ultimately, sovereign power really is, still, the right to brush such legalities aside, or to make them up as one goes along. The United States might call itself "a country of laws, not men", but as we have learned in recent years, American presidents can order torture, assassinations, domestic surveillance programs, even set up extra-legal zones like Guantanamo where they can treat prisoners pretty much any way they choose to. Even on the lowest levels, those who enforce the law are not really subject to it. It's extraordinary difficult, for instance, for a police officer to do *anything* to an American citizen that would lead to that officer being convicted of a crime. (p. 195)

For realists, the state is the main actor and sovereignty is its distinguishing trait. The meaning of the sovereign state is inextricably bound up with the use of force. In terms of its internal dimension, to illustrate this relationship between violence and the state we need to look no further than Max Weber’s famous definition of the state as ‘the monopoly of the legitimate use of physical force within a given territory’(M. J. Smith 1986: 23).3 Within this territorial space, sovereignty means that the state has supreme authority to make and enforce laws. This is the basis of the unwritten contract between individuals and the state. According to Hobbes, for example, we trade our liberty in return for a guarantee of security. Once security has been established, civil society can begin. But in the absence of security, there can be no art, no culture, no society. The first move, then, for the realist is to organize power domestically. Only after power has been organized, can community begin.

Max Weber, who we met in the previous chapter, provided the most famous and widely accepted definition of the state, identifying it with the “monopoly of legitimate violence” in society. Without such a monopoly and the degree of centralization that it entails, the state cannot play its role as enforcer of law and order, let alone provide public services and encourage and regulate economic activity. When the state fails to achieve almost any political centralization, society sooner or later descends into chaos, as did Somalia. We

In California in general, and its northwest corner in particular, the central role of money in indigenous societies was combined with a cultural emphasis on thrift and simplicity, a disapproval of wasteful pleasures, and a glorification of work that – according to Goldschmidt – bore an uncanny resemblance to the Puritan attitudes described by Max Weber in his famous 1905 essay, The Protestant Ethic and the Spirit of Capitalism.

Social psychologists call this inability to rest “idleness aversion,” which makes it sound like just another minor behavioral foible; but in his famous theory of the “Protestant work ethic,” the German sociologist Max Weber argued that it was one of the core ingredients of the modern soul. It first emerged, according to Weber’s account, among Calvinist Christians in northern Europe, who believed in the doctrine of predestination—that every human, since before they were born, had been preselected to be a member of the elect, and therefore entitled to spend eternity in heaven with God after death, or else as one of the damned, and thus guaranteed to spend it in hell. Early capitalism got much of its energy, Weber argued, from Calvinist merchants and tradesmen who felt that relentless hard work was one of the best ways to prove—to others, but also to themselves—that they belonged to the former category rather than the latter.