Weber Introduction

Group 11

Simran Dale - pages xxviii-xxx, paragraphs 1-4

Weber begins his introduction by comparatively analysing the historical timeline of the stages of development of various regions around the world, in terms of science, astronomy, arts, and political thought. He argues that only “in Western civilisation, and in Western civilisation only, cultural phenomena have appeared which (as we like to think) lie in a line of development having universal significance and value” (pg. xxviii). He continues to emphasize the importance of Western contribution to areas of development and study by comparing the contributions of other regions and stating where their developments lacked or fell short and the ways that the West has filled in those gaps. He goes through a relatively detailed historical timeline of thought and ideology development around the world, tracing the roots of each back to one region. In terms of theology he states that “the full development of a systematic theology must be credited to Christianity under the influence of Hellenism” (pg. xxviii), and within the study of science he explains that “a rational chemistry has been absent from all areas of culture except the West” (pg. xxix). Again for political thought he claims that Western law is unique in it’s “strictly systematic forms of thought [which are] so essential to a rational jurisprudence” (pg. xxix). He uses these comparative descriptions to support his argument that Western knowledge is the only stage of development that is plausible to date. The rational and specific study of these areas of thought, he argues, have only every existed fully in the West. He is careful to distinguish the West and it’s more advanced and complete stages of development as the Occident, from the underdeveloped of incomplete development of other civilisations that he calls the Orient.

Gurjot Kang - pages xxx-xxxiii, paragraphs 5-8

Weber continues to describe the Orient as the basis or foundation for rational thought in the Occident in the next few paragraphs. He claims that “the technical basis of our architecture came from the Orient. But the Orient lacked the solution of the problem of the dome and the type of classic rationalization of all art” (pg. xxx). Ultimately what Weber is trying to explain is that the West was able to capitalize on the ideas of the Orient; however, the Orient lacked the rational ability to develop their ideas into fruition, whereas the West was able see their ideas and come up with ways to utilize them. For Weber, “an individual capitalistic enterprise which did not take advantage of its opportunities for profit making would be doomed to extinction” (pg. xxxii). Therefore, Weber claims that by not fully utilizing the ideas and opportunities presented by the Orient, the West becomes their own enemy and reason for downfall. This is not only limited to the West, but any society who does not take advantage of the opportunity to succeed. Weber explains that capitalism is not the “pursuit of gain, of money, [or] of the greatest possible amount of money,” (pg. xxxi) but it is the gradual process of how a society uses the opportunities given to them to succeed. For instance, capitalization on the architecture of the Orient allowed for the people of the Middle Ages to develop architecture that continues to have long lasting impressions even today. Weber describes this as the ultimate form of capitalization.

Zoe Rodriguez - pages xxxiii-xxxv, paragraphs 9-12

In continuation from his explanation of what capitalistic economic action really means, Weber goes on to emphasize that capitalism, seen as a balance between ‘money income’ and ‘money expenses’ (xxxiii), has actually been present in various societies through distinct time periods and geographical locations. He talks about the development of organizations, which could possibly mean the development of bureaucracy, achieved only through ‘inner cohesion’ (pg. xxxiii). Weber then discusses the ubiquitous nature of the ‘money-lender’ in various societies throughout history, saying that their activities were ‘irrational’ in character (pg. xxxiv). Weber, at the beginning of the introduction, makes a point to distinguish between the rationality of the West and the lack of said rationality in other parts of the world. He is emphasizing right from the start the importance that is placed on rational action. Therefore, by saying the money-lender is irrational, he is possibly being extremely critical of this person, and perhaps even the money-lending institutions themselves, especially those of a ‘speculative’ nature. An example of this could be modern day Wall Street speculation, which is considered risky business. You can win big money, but you can also suffer massive losses. Weber then highlights the distinct form of capitalism of the Occident; the ‘rational capitalistic organization of free labour’ (xxxiv). The importance of rationalism cannot seem to be stressed enough, and this is seen is the distinction that is made between the rational, and the political and irrational opportunities for profit. However, as somewhat of a contradiction, it is noted that the ‘politcally-oriented capitalism’ (pg. 129) can be seen as a precursor to rational capitalism, as well as being a part of the ‘rational bourgeois capitalism ‘in the development of modern banks, including the Bank of England’ (pg.129). So essentially, behind the rational nature of capitalism and capitalistic institutions, there are, or have been at some point, political motivations involved. Weber also mentions two things that are important in the rationalistic model of capitalism; ‘separation of business from the household’ (pg. xxxv), basically the separation of the private sphere from the public sphere, as well as ‘rational book-keeping’ (pg. xxxv).

Stephanie Payne - pages xxxv-xxxviii, paragraphs 13-16

Weber claims that the characteristics of the Western capitalistic society are developed through the capitalistic organization of labour. It is due to the capitalistic organization of labour that creates the significance of a society, where social structures (and all the problems of the western world that are connected with it) would not be comparable without the rational organization of capitalistic labour. Weber explains the concept of the citizen and the bourgeoisie, where he states that they don’t exist outside of the Occident, as the opposing Orient society only consists and knows of the socialist and communist reforms through no rational organization of free labour, meaning that the proletariat also doesn’t exist (pg. xxxvi). It is this that is influenced by the development of the calculability of technical possibilities, which attests to the rationality of the western science. He then compares the origin of sciences, mathematics and mechanics to discover the relationship of the structures in place by Occident culture, practice and peculiarities. By this, referring to the uses of scientific knowledge to enhance the western world. Weber uses the example of the decimal system originating in India, however was practiced in Occident social structures towards the development of capitalism and its interests (pg. xxxvii).

Nick Buonassisi - pages xxxviii-xl, paragraphs 17-19

In the latter stages of Weber's introduction, he elaborates more on the effects of capitalism in the Occident and how western cultures have constructed their own rationalization through religion and the judiciary system. He claims, "for modern rational capitalism has need, not only of the technical means of production, but of a calculable legal system and of administration in terms of formal rules" (pg xxxviii). He explains the importance for people to manufacture its own 'rational conduct' through the 'development of economic rationalism' (pg xxxix). Relationships to the means of production can also have causal effects on the legal system and the way humans make rationalizations. "Furthermore, each one of these fields may be rationalized in terms of very different ultimate values and ends, and what is rational from one point of view may well be irrational from another" (pg xxxviii). This is why cultures have views that vary from others and influence the decisions they make. We can compare rationalizations with the spiritual connections that religious groups inherit creating a 'causal chain' that satisfy's these groups and their religious beliefs. Weber also states that other cultures are quick to compare and differentiate themselves with western civilization and its concepts.

Luke Lockhart - pages xl-xlii, paragraphs 20-23

To conclude Weber's introduction he cautions people from "...exaggerating the importance of these investigations." (pg xl) The studies that are done by different professionals can be interpreted in different ways and goes on to point out that "Only the specialist is entitled to a final judgement." (pg xl) He points out that there are gaps within the study of the Sociology of Religion and that a lot of the work is based upon interpretations. Weber looks to hopefully close these gaps while working in his own theory that biological heredity plays a big role into the effects on Sociology of Religion. He admits that at the moment there is no way of measuring how much biological heredity effects things. He says that "It must be one of the tasks of sociological and historical investigation first to analyse all the influences and causal relationships which can satisfactorily be explained in terms of reactions to environmental conditions." (pg xlii)