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Decolonizing Weber
Andrew Zimmerman
Published online: 08 Aug 2006.
To cite this article: Andrew Zimmerman (2006) Decolonizing Weber, Postcolonial Studies, 9:1,
53-79
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Postcolonial Studies, Vol. 9, No. 1, pp. 53 79, 2006 /
Decolonizing Weber
ANDREW ZIMMERMAN
era: he consistently found himself a lone voice at the right of many of the
organizations to which he belonged, including the Verein für Sozialpolitik, the
National Social Party, and even the Pan-German League. This political basis
for Weber’s work has been obscured through selective readings and
translations in order to colonize and exploit his name to justify liberal
scientific and political agendas. The primary point of this essay is not to prove
that Weber subscribed to illiberal political ideas. Wolfgang Mommsen has
already established this in his unsurpassed treatment of Weber, and Weber
himself made no secret of his own views.1 Rather, it is to consider how Weber
developed these ideas into a social scientific approach to race and labor and a
prescient theory of empire that still finds wide application today by politically
influential theorists like Samuel Huntington. Decolonizing Weber means,
above all, ceasing the work of repression2 required to make his thought
support political and social scientific positions that were not his own, and
studying Weber instead as a political-philosophical specimen far more
interesting, dangerous, and rewarding than the gutter ideologues often
scrutinized by students of imperialism and colonialism.
Max Weber was perhaps the first theorist of what Etienne Balibar has
called ‘neoracism,’ a racism that denies the importance of biological race
while working out a system of cultural differences that functions as effectively
as race as a means of underwriting political and economic inequality. Balibar
writes: ‘culture can also function like a nature, and it can in particular function
as a way of locking individuals and groups a priori into a genealogy, into a
determination that is immutable and intangible in origin.’3 Weber developed
this cultural racism in studies of ethnic minorities within imperial metropoles
rather than of conquered populations without. His earliest social scientific
writing treated the cultural, racial, and economic properties of Poles living in
Germany. Later, he developed a similar interest in African Americans. This
interest in internal minorities led Weber to anticipate the neoracist thought
that became prevalent only after decolonization, which reversed, as Balibar
explains, population movements between metropole and colony. Whereas the
era of overseas imperialism and explicit racism had Europeans conquering
supposedly racially inferior others, the era of decolonization had individuals
of apparently incompatible cultures immigrating to former colonial metro-
poles. Neoracism invites a flexible approach to others, now regarded as
ISSN 1368-8790 print/ISSN 1466-1888 online/06/010053 /27 # 2006 The Institute of Postcolonial Studies
DOI: 10.1080/13668250500488827
ANDREW ZIMMERMAN
work of Max Weber, than to try to eat the thin soup of political polemic with
the fork of scholarship.
Weber’s imperialism and racism drove the development of what is today
recognized as ‘Weberianism’: the role of values in society and social science
and the cultural roots of rationalization, especially as it bears on the
development of capitalism.11 (Another commonly cited aspect of Weberian-
ism, ‘understanding’ (commonly left untranslated as Verstehen), is not
peculiar to Weber, and its association with Weberianism is, I believe, an
artifact of Parsons’s psychologistic reading.) In this essay I will trace these
elements of ‘Weberianism’ back to Weber’s early engagement with the ‘Polish
question’ in Germany, especially as it developed in connection with the
‘Negro question’ in the United States. Weber devoted less attention than
others in the Verein für Sozialpolitik to Germany’s overseas holdings in Africa
and the Pacific, but his imperial thought on race and culture had direct
bearing on social science methodology and on later neoracist thinkers.
political economy of most of the world than did the crude racism of Ploetz or
Hitler. African Americans played a crucial role in the development of Weber’s
racial thought, and we shall return to Weber’s view of Blacks below.
II. The Verein für Sozialpolitik before Weber: free labor as threat to the social
order
Weber began addressing the problem of free labor when he joined the Verein
für Sozialpolitik, the organization of social scientists founded in 1872 by
Gustav Schmoller, Georg Friedrich Knapp, and Lujo Brentano. The Verein
had been founded, as Schmoller explained in his opening address to the
group’s first meeting, to deal with the political and social dangers caused by
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the rise of free labor and the end of feudalism in Germany. The vestiges of
what was at least widely regarded as feudalism persisted in Prussia until well
into the nineteenth century. Serfdom, a form of involuntary agricultural
servitude, was only formally abolished in Prussia in 1807. Still, impoverished
and landless farmers remained nearly as dependent on their former lords as
they had been prior to their liberation. An 1869 Prussian law abolished
criminal sanctions for contract breaking in factory work, thus providing
those poor peasants who left for industrial work in western areas
of the kingdom with an escape from the extra-economic coercion associated,
at least by the members of the Verein, with feudalism.17 In the years 1880 /
1893, millions of German farmers left eastern Prussia for better opportunities
in the United States and, to a lesser extent, western Germany.18 Germany also
became an important destination for Poles emigrating from Russian and
Austrian Poland, although far more went to the United States.19 In the 1890s,
Germany became a major industrial economy in Europe. Germany’s
increasingly proletarianized labor force did, as many bourgeois observers
feared, turn increasingly to social democracy. After Bismarck’s anti-socialist
laws were allowed to lapse, the social democrats got more seats in the German
Reichstag than any other party, with almost twenty percent of the vote in
1890. Germany, which had made such a late and rapid transition from
feudalism to capitalism, seemed on the brink of making an equally rapid
transition from capitalism to socialism.
The founders of the Verein had long worried that, as Schmoller put it at the
first meeting of the organization, free-market ‘Manchester school’ economists
did not appreciate this threat of ‘social revolution’ because of their optimistic
‘prophecies’ about the beneficial results of the ‘freedom of trade and
profession [Gewerbefreiheit]’ and the ‘abolition of the entire archaic medieval
labor regulation.’ Workers, Schmoller admitted, enjoyed this mobility of
profession, and it afforded many of them better standards of living than ever
before. However, free labor also introduced a growing division between
workers and the ‘owning and educated classes,’ not just economically, but
even more so in ‘ethics, education, views, and ideals.’ All ‘higher cultures,’
including the Greeks and the Romans, Schmoller warned, fell because of
similar social divisions. Rejecting the ‘leveling’ proposed by socialists,
Schmoller spoke for the Verein in encouraging the state to develop policies
57
ANDREW ZIMMERMAN
that would protect the middle classes by creating a society with gradual
gradations of income rather than sharp class divisions.20 Only their enemies,
who termed the group ‘Kathedersozialisten’ (academic socialists), regarded
the Verein as having affinities with the political left. The members of the
Verein would indeed have agreed with Marx and Engels that capitalism may
improve the lot of the poor as compared to the way they had lived under
feudalism and, more importantly, that it produces the class conflict that
would ultimately lead to socialism. They were willing, however, to sacrifice
the well-being capitalism brought workers in order to avoid the socialism that
they, like Marxists, assumed it would also eventually bring.
The main proposals discussed in the Verein meetings to check the evils of
capitalism, especially the new freedoms enjoyed by workers, involved both
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it also did not reject them* and by 1881 had turned to what would be its
/
major program for limiting class conflict in Germany: ‘the preservation and
strengthening of the rural middle class.’ Soliciting contributions from local
experts, the Verein published a three-volume work, Rural Conditions in
Germany, which formed the basis of an 1884 discussion on the possible uses
of landownership as a bulwark against social democracy. The discussion was
also notable, in light of Max Weber’s later contribution, for the total absence
of any discussion of Polish, German, or any other ethnicity.22
Karl Kaerger, a Verein member and Privatdozent at the Royal Agricultural
Academy in Berlin, gave an especially optimistic account of the mobility of
free labor in his 1890 work on Sachsengängerei.23 Sachsengängerei, literally
‘going to Saxony,’ became a generic term for migrant agricultural labor in
Germany because so many workers from the eastern parts of Germany
traveled to work in the sugarbeet fields of Saxony. The term Sachsengänger
soon came to refer to workers in sugarbeet fields and in other areas of
agriculture outside of Saxony. The term also came to describe the seasonal
laborers from Russian Poland who replaced the Sachsengänger who had left
eastern Germany in the first place. Social scientists and state officials
generally assumed that Sachsengänger, from both in- and outside Germany,
were Polish, and discussions of Sachsengängerei often involved anxieties
about culture and ethnicity, and concerns about Polonization and Germani-
zation.
For Kaerger and many observers, the economy of sugarbeet determined the
character of free agricultural labor. Because sugarbeets were labor intensive
and required experienced technical oversight to farm and process, the
paternal relationship between lord and peasant was replaced by the
more impersonal relationship between manager and employee. Sugarbeets
required an enormous amount of labor during the planting, cultivating, and
58
DECOLONIZING WEBER
harvesting, but almost no work in the winter. Since seasonal workers left in
the winter, landlords did not have to concern themselves with supporting
them in the off season. Although the pay was low, the hours long, and the
housing terrible, many workers signed contracts every year for the same
estates. Women were hired more frequently than men. They were considered
better at all tasks other than pulling the fully grown beets, two at a time, from
the ground and knocking them together to dislodge soil. Also, women were
paid, on average, two-thirds of men’s wages. Most of the Sachsengänger,
Kaerger found, were young people, who returned to live with their parents
when they were not away working. They saved much of the money they
earned during their labor contracts to buy clothing more luxurious than they
normally could afford or to otherwise enjoy higher standards of living.
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portions of Germany, driving out German families, and turning the rest
Polish by forcing Polish to be taught in schools. Jesuits, it was imagined,
funded this campaign, which was perceived to be centrally directed.29 Poles,
according to the Prussian Minister of Agriculture, also refused to sell land to
the Settlement Commission, and received financial support for this economic
boycotting from the savings of Sachsengänger, available as loans from Polish
banks.30 Such planned economic and cultural aggression was precisely what
the men behind the Ansiedlungskommission were perpetrating against Poles,
but they imagined their actions, paradoxically, as a defensive move against
just such actions by Poles. The settlement activities of the Prussian
government were directed primarily against Polish minorities; state ministers
did not recognize an inherent value in preserving small farmers against large
estates, and, indeed, it would have been hard for political officials with strong
ties to agrarian capitalists, such as Bismarck, to advocate for the interests of
small farmers.
The Verein, in its pre-Weberian period, greatly admired the settlement
programs of the Prussian state but primarily as these programs contributed to
the creation of the settled middle class that would check the spread of social
democracy and other ill consequences of free labor.31 The Verein published a
volume designed to guide Prussia in this project. Schmoller explained that
internal colonization involved not merely ‘conquest’ but also, more impor-
tantly, the expansion of ‘higher moral, intellectual and technical civilization’
and the ‘definitive settling of a people.’ Colonization, Schmoller explained,
was always ‘a difficult fight against natural forces and with traditional morals
and habits’ and thus was no project of individuals but rather of ‘peoples
with strict social upbringing [Zucht], with the best state organization, [and]
with the healthiest community life.’32 Schmoller’s colonization would not
involve the unstable, adventurous individualism that he and other members of
the Verein feared in capitalism, but rather involved increasing state and social
control. Other members of the Verein looked back at the history of Prussian
colonization in the east, focusing especially on the settlement programs of
Frederick the Great and also on a more limited 1873 program to divide
up some royal demesne land into affordable plots that might persuade a
few farmers to remain in Germany rather than emigrating to the United
States.33 At their 1886 meeting, the Verein endorsed the Prussian Settlement
60
DECOLONIZING WEBER
Commission and expressed the desire that its work be expanded to all of
eastern Germany.34 Even as the Prussian government grew increasingly
paranoid about Polish anti-German agitation, the Verein remained focused
on the social-political task of settling German farmers to ward off the social
revolutionary consequences of capitalism.
III. Race, free labor, and political economy: Weber and the Poles
It was Max Weber’s unique achievement to synthesize, in a series of works
produced between 1892 and 1895, the conservative politics of the Verein für
Sozialpolitik with the racist politics of the Prussian state. This first
sociological interest laid the groundwork for Weber’s later, more well-known
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creation of rental agreements that would keep German settlers legally bound
to the land. While the Prussian state already pursued both of these programs,
Weber worried that this would turn out to be a case of too little, too late.41
Max Weber’s famous 1895 Freiburg inaugural address developed the
methodological tensions in his work on Polish seasonal labor in ways that not
only intensified the racist and imperialist aspects of his thought, but also
connected them to the question of values and science that has since become a
hallmark of Weberianism.42 This lecture used, as Weber explained, the
example of West Prussia to show ‘the role played in the economic struggle for
existence by physical and mental race differences [Rassendifferenzen] between
nationalities.’43 Going over phenomena already familiar from his studies of
Polish and German labor, Weber concluded that the economic differences
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between the two groups resulted from ‘differing abilities, based on physical
and mental racial qualities of the two nations to adapt.’44 The Polish farmer
was winning the economic struggle with the German, Weber explained ‘not
despite, but rather because of, his low physical and mental habits.’45 Like
many Social Darwinists, Weber feared that society allowed biologically
inferior individuals to prevail over superior individuals, contrary to the rule
of the survival of the fittest. Social Darwinists, such as Ploetz, more
commonly blamed social welfare for allowing the unfit to prosper. Weber,
as we saw in his conflict with Ploetz, believed that social welfare might
actually preserve stronger individuals. He made his own peculiar twist on
Social Darwinism by blaming the market rather than social welfare for the
victory of inferior Poles over superior Germans.
Weber’s anti-Polish rhetoric was no passing mania but rather a central part
of his politics. Weber was not, it is eminently clear, merely a figure of his
times, simply mouthing a racism whose existence we are not, according to a
certain perverse historicism, allowed to acknowledge because it was part of a
supposed spirit of the age. Rather, Weber consistently agitated for firmer anti-
Polish politics within the major organizations of which he was a member. We
have already seen this in the case of the Verein für Sozialpolitik, where he
alone saw internal colonization primarily as a fight against Poles rather than
against proletarianization. In 1896, at the founding meeting of the National
Social Party, a patriotic and religious alternative to the social democrats,
Weber attacked his friend Friedrich Naumann, the leader of the party, for his
insufficient hostility to Poles. Naumann should not speak, Weber claimed,
against those who would ‘reduce the Poles to second-class citizens of
Germany.’ In fact, Weber maintained, ‘the opposite is true: we were the first
to make the Poles into humans.’ Weber concluded his attack with a sentiment
that would become famous later in his lecture ‘Politics as a Vocation.’:
Politics is a tough business, and whoever wants to take up the responsibility of
grasping the spokes of the wheel of the political development of the fatherland must
have steady nerves and must not be too sentimental to carry out earthly politics.
The politician must ‘recognize a fundamental fact: the irresolvable and
eternal struggle of man against man on the earth . . . .’46 In 1899 Weber
resigned from the Pan-German League, explaining that, while he supported
63
ANDREW ZIMMERMAN
the aims and leaders of the organization, he believed it did not work hard
enough against Poles in Germany, bowing to the interests of agrarian
capitalists in allowing cheap migrant labor into Germany.47 Near the end of
his life, in 1918, Weber offered to lead any student who had ‘decided not to
make any grand speeches but silently to see to it that the first Polish official
who dares to enter Danzig is hit by a bullet.’ (Weber found no followers in this
endeavor, and Marianne Weber recalls that many listeners walked out on
him.)48 Throughout his life, Weber attempted to turn organizations to which
he belonged toward radical nationalist, anti-Polish sentiment and action, in
science and in politics alike.
In much of his work, Weber was faced with the problem of balancing a
commitment to social science with a commitment to German nationalism and
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IV. Weber in the United States: African Americans and the reality of race
Weber’s trip to the United States in 1904 brought him into contact with what
had become, in German social science as in so many other discourses, a
paradigmatic case of the interrelation of race and free labor: emancipated
African Americans in the South.52 Weber’s experience with African Amer-
icans allowed him to develop his anti-Polish racism into a general political
economy of race and free labor. Georg Friedrich Knapp, a founder of the
Verein für Sozialpolitik, whose studies of the end of serfdom in Prussia laid
the groundwork for practically all subsequent studies of German agriculture,
began drawing parallels between the end of slavery in the New World and free
labor in Prussian agriculture no later than 1888.53 For Knapp, however,
64
DECOLONIZING WEBER
questions of race in the New World simply disguised questions about class
and labor relations. ‘The Negro question,’ Knapp explained, both in the New
World and in Germany’s own African colonies, was ‘the labor question for
the agricultural-industrial large enterprise of the plantation.’ The claim that
‘Negroes’ were inherently lazy, for Knapp, amounted to no more than the
complaint that they refused to work for white employers.54 Gustav Schmoller,
in his 1900 Grundriß der allgemeinen Volkswirtschaftslehre, differentiated his
own historical economics from the abstractions of earlier political economy
(as well, presumably, as the economic abstractions he had rejected in the first
Methodenstreit), in part because of his willingness to concretize abstract
humanity with concepts of ‘race’ and ‘national character.’ Schmoller offered a
survey of the economic properties of races, beginning with the ‘lowest race,’
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the ‘Negro’ of Africa and America. While Schmoller’s text by no means takes
race as its central category, it does make race a fundamental aspect of its
uniquely historical perspective and highlights the case of Blacks as a case
proving the importance of race.55
Weber’s scholarly interest in African Americans emerged during a 1904 trip
to the United States to give a lecture at a Congress of Arts and Letters at the St.
Louis World’s Fair. In his lecture on ‘The Relations of the Rural Community to
Other Branches of Social Science,’ Weber repeated the claim, by then standard
in the Verein, that capitalism destroyed rural communities by freeing peasants
to become workers, and often politically dangerous socialists. While the
United States did not, Weber allowed, yet see a situation similar to eastern
Germany, where less cultured Poles threatened to defeat the ‘older and higher
culture’ of the Germans, it might someday. If African American farms
continued to expand, they could, in combination with an ‘enormous
immigration of uncivilized elements from eastern Europe,’ become ‘a rural
population . . . which could not be assimilated by the historically transmitted
culture’ of the United States, namely, the ‘Anglo-Saxon spirit.’ Whether and
how the United States would eventually encounter the problems that now faced
Germans would, Weber concluded, ‘determine the character of the future
culture of this continent.’56 While in America, Weber met with Booker T
Washington and W E B Du Bois, persuading the latter to contribute an article
on ‘The Negro Question in the United States’ to the Archiv für Sozialwis-
senschaft und Sozialpolitik, the journal of the Verein.57 Du Bois had already
begun work on this project when he had been a graduate student under
Schmoller in Berlin.58 Perhaps at first simply to interest his St. Louis audience
in a lecture on a topic that Weber himself saw as peculiarly German, he began to
develop his anti-Polish racism into a general theory of race and labor that could
also be applied to the United States. This American mediation helped
transform his racist nationalism into a political economy of race and culture.
V. From the political economy of race and culture to a global study of culture
and economics
Weber’s interest in political, economic, and cultural conflict with minorities
in Germany and the United States did not lead him to become a vocal
65
ANDREW ZIMMERMAN
by the Verein on agrarian labor, on, on the one hand, ‘the effects of industrial
employment on personal qualities, professional fate, and extraprofessional
‘‘lifestyle’’ . . . and, on the other hand, the extent to which the development of
industry depends upon the ethnic, social, and cultural provenance, tradition,
and standards of living of the workers.’66 Weber hoped to borrow the
experimental psychological methods from his Heidelberg colleague Emil
Kraeplin to carry out what he called a ‘Psychophysics of Industrial Labor.’
The question of labor could not, however, Weber explained, revolve around
the back and forth of exhaustion and recovery of individual workers, since
‘great unwillingness to work and subjective ‘‘tiredness’’ often correlate with
greater productivity.’ As industrial workers became more skilled, Weber
explained, they also became less happy, even leading to neurasthenia among
skilled workers suffering from ‘the combination of ‘‘mental ability’’ with the
requirement of monotonous labor.’ Rather than individual psychological
studies, therefore, Weber planned to consider the economic efficiency of
‘ethnic, cultural, professional, and social groups’ for various industrial
employment, much as one might consider ‘the profitability of a variety of
coal, ore, or other ‘‘raw material’’.’67
While the study was only to consider German workers, the possibility of
such varying qualities of labor across groups obtained plausibility, Weber
repeatedly stressed, from the example of ‘American Negroes.’ Especially
telling for Weber was what he called ‘the neurotic disqualification of
American Negroes for certain jobs in the textile industry.’68 In fact, at this
time, white elites divided the southern working class by offering relatively
high-paying job in textile mills only to white workers, who were thus rewarded
for participating in the exclusion of Blacks. Weber maintained that the
existence of hereditary mental illnesses among ‘North American Negroes’
spoke for the biological foundation of group differences in industrial
qualifications, although the general improvement of American Blacks after
emancipation suggested otherwise. In any case, Weber hoped eventually to
‘determine different ethnic potentials for hysteria,’ supplementing Freud’s
theory that particular events in the life of an individual caused hysteria.
Weber doubted that these ‘ethnic potential for hysteria’ would be based on
biological inheritance, and suggested they would probably be based instead
on ‘culture (or rather lack of culture).’69 Verein members produced a number
67
ANDREW ZIMMERMAN
unrevised, the last by Marianne Weber after Max’s death. He had also
planned a similar study of Islam. Weber sought in this work to present each of
the world’s regions as possessing a unique civilization, exemplified by its
religion, which determined its politics, economics, level of rationalization, and
even individual psychology. In this partially completed survey, Weber did not
present the world as a place ripe for European conquest, as an imperialist
ideologue might have, but rather as a differentiated space of relatively
immutable cultural areas that Europe could deal with as it saw fit.
Weber used religion as other thinkers used race, to characterize and explain
the politics, economics, and psychology of fixed populations. Weber had once
used religion as a proxy variable for ‘physical and mental race differences’
when he inferred from census data that only specified religion the distribution
of (presumably Catholic) Poles and (presumably Protestant) Germans.72 In
his essays on religion and economics, however, Weber did not use religion as a
proxy for race.73 Religion in this later work did not function as a neutral
marker indicating race, but rather functioned as an essential factor, as race
had in his work on Poles, shaping economic, political, and other behavior.
Religion, Weber explained, represented the ideas of the ‘bearers of civilization
[Kulturträger],’ rather than the ideas of average individuals. He evidently
assumed that the beliefs and behaviors of elites shaped social phenomena and
thus rejected ethnology as a source of data, since it focused only on these
average individuals. Weber kept biological concepts of race much closer to his
own work, noting, simply, that he was ‘personally and subjectively predis-
posed to attribute great importance to the meaning of biological heredity’ but
that ‘racial-neurology and -psychology’ were not yet developed enough to
carry out such a study.74 Subsequent neoracists might jettison such biologistic
hypotheses altogether, and, indeed, even in Weber’s sociology of religion, race
is superfluous: culture functions just as effectively to reduce history to an
elaboration of stereotyped identities.
Religion allowed Weber to approach the problem of rational economics
and irrational values from a different direction than the one he pursued in his
1895 inaugural address and in his subsequent writings on science and politics.
In 1895 he posed the problem of the contradiction between his nationalist
hatred and fear of Polish people and the universal, internationalist
perspective of economics. He was in a particularly tight squeeze because he
68
DECOLONIZING WEBER
Weber set himself the task in his religious studies of pursuing the inhibiting
and enabling roles played by these magically or religiously rooted imaginary
obligations in the development of economic rationality. The irrational, the
ethical, had moved from the position external to rationality that it had
occupied in the 1895 inaugural lecture to a position inside of rationality itself.
One no longer, for Weber, had to strike a balance between norms and reason;
reason itself depended upon norms, and specifically culturally bound norms
that were religious in origin. Rather than nationalism guiding economics
from the outside, the ethical consequences of the ideas of the ‘bearers of
civilization [Kulturträger]’ would shape economic and other rationalities from
the inside.
The Collected Essays on the Sociology of Religion answered questions
about the cultural determination of labor that Weber had been asking since
his work on Polish migrant laborers and his projected study of the
‘psychophysics of industrial work.’ In perhaps his only piece of microeco-
nomic theorizing, Weber proposed a cultural, rather than wage-determined,
theory of labor productivity. Raising wages, Weber pointed out, has the
paradoxical effect of decreasing the productivity of workers who are
motivated solely by economic gain, for they will quickly realize they can
work less to achieve the standard of living to which they are accustomed.
Lowering wages is an effective means to achieve increased productivity
69
ANDREW ZIMMERMAN
among such workers for a brief period, for they will have to work harder to
maintain their standard of living. However, such a strategy begins to reduce
productivity as the wages become ‘physiologically insufficient’ and poor
nutrition undermines productivity. The low productivity of Poles, Weber
explained, illustrated this outcome. Economics could not, by itself, increase
the productivity of workers, for only a ‘feeling of responsibility’ within the
workers themselves could lead them to stop asking how to get a job done with
the ‘maximum of comfort and a minimum of achievement’ and to begin to
pursue work ‘as if it were an absolute end in itself [Sebstzweck]* that is, a
/
anti-Polish politics beside his capitalist economics, now turned out to be,
nicely, uneconomical.
In addition to solving the problem of ethics and rationality produced by his
nationalist attacks on Poles, Weber’s study of capitalism and religion also
solved the problem of the disorder of free labor that so troubled members of
the Verein für Sozialpolitik. The theory of capitalism Weber presents in the
Collected Essays on the Sociology of Religion is no theory of capitalists, of
Marx’s ‘rational misers,’ but rather of a ‘rational-capitalist organization of
(formally) free labor’ that comprised workers, managers, and owners. Weber
extends the white-collar, bureaucratic, corporate capitalism that Jürgen
Kocka has identified as characteristic of management in German industry
to all participants in the economy.77 The ethical idea of capitalism was, for
Weber, the unquestioning commitment to profession (Beruf), whether as a
worker, an employee, or a ‘credit worthy man of honor.’78 This irrationally
rational economy began, as Weber famously argued, from a generally
Protestant drive to ‘penetrate all spheres of private and public life to the
greatest possible extent with endless burdensome and serious regimentation
of all of life.’79 It was accentuated by Luther’s emphasis on the divine calling
to profession (Beruf), and given further power by a popular misinterpretation
of Calvinist doctrines of predestination, whereby success in career indicated
salvation in the afterlife.
The model of culturally determined economic rationality thus offered a
solution to the problem of free labor as it had been formulated by Weber’s
colleagues in the Verein. Weber’s colleagues, it will be recalled, worried that
capitalism gave workers too much freedom, leading to wanton contract
breaking, increasing working-class solidarity against owners, and general
political and social instability. In his work on religion, Weber emphasized that
capitalism made individuals less free than earlier economic systems had. The
explicitly theological motivations that made Protestants capitalists had
become unconscious compulsions embodied in the external technical
apparatus of industry. Humans were stuck, famously in a ‘shell hard as steel’
(stahlhartes Gehäuse * Talcott Parsons’s ‘iron cage’), possibly not to be
/
released until ‘the last ton of fossil fuel has been consumed’ and the material
apparatus of capitalism has collapsed.81 The Verein had considered criminal
punishments for contract breaking, and supported state-sponsored programs
70
DECOLONIZING WEBER
ship was one of the factors driving him to develop his theory* scholars /
74
DECOLONIZING WEBER
Notes
1
W J Mommsen, Max Weber and German Politics, 1890 /1920 , M S Steinberg (trans.), Chicago:
University of Chicago Press, 1984. See also G A Abraham, ‘Max Weber: Modernist Anti-Pluralism and
the Polish Question,’ New German Critique 53, 1991, pp 33 /66. Weber’s nationalism and racism has,
nonetheless, been repeatedly minimized, most recently in F Ringer, Max Weber: An Intellectual
Biography, Chicago: University of Chicago Press, 2004.
2
A striking symptomatic slip of this repressed material occurs when Harry Zohn places a ‘sic’ after M
Weber’s account of her husband entertaining his American relatives with ‘‘‘Nigger-English.’’’ Zohn
explains, ‘The author presumably meant that Weber’s English was primitive and perhaps even ‘‘exotic’’
and droll.’ See M Weber, Max Weber: A Biography, H Zohn (trans.), New York: John Wiley & Sons,
1975, p 299 /28.
3
E Balibar, ‘Is There a ‘‘Neo-Racism’’?,’ in E Balibar and I Wallerstein, Race, Nation, Class: Ambiguous
Identities, Chris Turner (trans.), London: Verso, 1999, pp 17 /28, p 22.
4
See especially the section on ‘Imperial Racism’ in Michael Hardt and Antonio Negri, Empire,
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75
ANDREW ZIMMERMAN
18
K J Bade, ‘German Emigration to the United States and Continental Immigration to Germany in the
Late Nineteenth and Early Twentieth Centuries,’ Central European History 13, 1980, pp 348 /377.
19
J Zubrzycki, ‘Emigration from Poland in the Nineteenth and Twentieth Centuries,’ Population Studies
6, 1953, pp 248 /272.
20
G Schmoller, ‘Eröffnungsrede,’ Verhandlungen der Eisenacher Versammlung zur Besprechung der socialen
Frage am 6. und 7. October 1872 , Leipzig: Duncker & Humblot, 1873, pp 1 /6.
21
A Held, ‘Die Bestrafung des Arbeitscontractbruchs,’ Verhandlungen der zweiten Generalversammlung
des Vereins für Socialpolitik am 11. und 12. October 1874 , Schriften des Vereins für Socialpolitik , vol. 9,
Leipzig: Duncker & Humblot, 1875, pp 5 /25, p 13. Of special concern was the 1869 Prussian law that
ended the control of masters over apprentices. See L Brentano, ‘Gutachten,’ in Verein für Socialpolitik,
Die Reform des Lehrlingswesens: Sechszehn Gutachten und Berichte, Leipzig: Duncker & Humblot,
1875, pp 49 /71.
22
Verein für Socialpolitik, Bäuerliche Zustände in Deutschland , 3 vols., Schriften des Vereins für
Socialpolitik , vols. 21 /24, Leipzig: Duncker & Humblot, 1883. ‘Preservation and strengthening’: vol.
Downloaded by [University of Guelph] at 23:30 05 November 2014
1, p v. The discussion is in ‘Massregeln der Gesetzgebung und Verwaltung zur Erhaltung des
bäuerlichen Grundbesitzes,’ in Verhandlungen 6. und 7. October 1884 abgehaltenen Generalversammlung
des Vereins für Socialpolitik , Schriften des Vereins für Socialpolitik , vol. 28, Leipzig: Duncker &
Humblot, 1884, pp 1 /76.
23
K Kaerger, Die Sachsengängerei: Auf Grund persönlicher Ermittlungen und statistischer Erhebungen ,
Berlin: Paul Parey, 1890. What follows on Sachsengänger comes largely from this book. For a recent
account of migrant labor in Germany see U Herbert, A History of Foreign Labor in Germany, 1880 /
1980: Seasonal Workers/Forced Laborers, Guest Workers, William Templer (trans.), Ann Arbor:
University of Michigan Press, 1990.
24
K Kaerger, Sachsengängerei , p 214. See Kaerger’s similar arguments in ‘Die ländlichen Arbeiterver-
hältnisse in Nordwestdeutschland,’ Die Verhältnisse der Landarbeiter, vol. 1, Schriften des Vereins für
Socialpolitik , vol. 53, Leipzig: Duncker & Humblot, 1892, pp 1 /239, and Die Arbeiterpacht: Ein Mittel
zur Lösung der ländlichen Arbeiterfrage, Berlin: Gergonne, 1893.
25
On Prussian anti-Polish efforts, see R Blanke, Prussian Poland in the German Empire (1871 /1900) ,
New York: Columbia University Press, 1981, and W W Hagen, Germans, Poles, and Jews: The
Nationality Conflict in the Prussian East, 1772 /1914 , Chicago: University of Chicago Press, 1980.
26
Quoted in G F Knapp, ‘Landarbeiter und innere Kolonisation’ (1893), in G F Knapp, Einführung in
einige Hauptgebiete der Nationalökonomie: Siebenundzwanzig Beiträge zur Sozialwissenschaft , Munich:
Duncker & Humblot, 1925, pp 124 /142, p 138. A second 100 million was budgeted to the commission
in 1898. See W W Hagen, Germans, Poles, and Jews.
27
Vertrauliche Besprechung des Königlichen Staatsministeriums, 10 January 1886; Bismarck, Staats-
Ministerium, to Honmeyer, Unterstaatsekretaer im Staastministerium, 11 January 1886, Vertrauliche
Besprechung des Königlichen Staatsministeriums, 24 January 1886, GStA PK, I. HA Rep. 90 A, Nr.
3742, Bl. 1 /2, 70 /72.
28
On this and other anti-Polish measures taken up by Prussia, see W W Hagen, Germans, Poles, and Jews.
29
See, for example, Regierungs-Präsident [Tiedmann], Bromberg, Denkschrift betreffend einige Massre-
geln zur Germanisierung der Provinz Posen, 6 January 1886, GStA PK, I. HA Rep. 90 A, Nr. 3742, Bl.
6 /36; Freiherr von Wilamowitz-Möllendorf, Ober-Präsident der Provinz-Posen, ‘Denkschrift betref-
fend die Grundsätze für das Verhalten der Staatsregierung gegenüber den Staatsgehörigen polnischer
Muttersprache in der Provinz Posen,’ 23 November 1895, GStA PK, I. HA Rep. 90 A, Nr. 3743, Bl.
114 /125; Sitzung des Kgl. Staatsministeriums, 9 October 1900, GStA PK, I. HA Rep. 87ZB, Nr. 176,
Bl. 84 /94.
30
Meeting of all Prussian Government Ministries, 13 February 1906, GStA PK, I. HA Rep. 87ZB, Nr.
178, Bl. 244 /249.
31
The Verein’s general lack of interest in the nationalist politics of Prussian colonization is especially clear
in Knapp, ‘Landarbeiter und innere Kolonisation,’ p 138.
32
G Schmoller, ‘‘Die preußische Kolonisation des 17. und 18. Jahrhundert,’ in Verein für Socialpolitik,
Zur Inneren Kolonisation in Deutschland: Erfahrungen und Vorschläge, Leipzig: Duncker & Humblot,
1886, pp 1 /43, pp 1 /2.
33
See Zur Inneren Kolonisation in Deutschland , pp 44 /229.
34
‘Ueber innere Kolonisation mit Rücksicht auf die Erhaltung und Vermehrung des mittleren und
kleineren ländlichen Grundbesitzes,’ Verhandlungen der zweiten Generalversammlung des Vereins für
Socialpolitik am 24. und 25. September 1886 , Schriften des Vereins für Socialpolitik , vol. 33, Leipzig:
Duncker & Humblot, 1887, pp 77 /138.
35
Marianne Weber, Max Weber: A Biography, pp 146 /147, p 93.
76
DECOLONIZING WEBER
36
M Weber, Die Verhältnisse der Landarbeiter im ostelbischen Deutschland , Schriften des Vereins für
Socialpolitik , vol. 55, Leipzig: Duncker & Humblot, 1892.
37
M Weber, Die Verhältnisse der Landarbeiter, p 793.
38
M Weber, Die Verhältnisse der Landarbeiter, pp 795, 803 /804.
39
M Weber, ‘Die ländliche Arbeitsverfassung’ (1893), in Gesammelte Aufsätze zur Sozial- und
Wirtschaftsgeschichte, Tübingen: J C B Mohr, 1924, pp 444 /469, p 448. For similar arguments, see
also M Weber, ‘Entwicklungstendenz in der Lage der ostelbischen Landarbeiter’ (1894), in Gesammelte
Aufsätze zur Sozial- und Wirtschaftsgeschichte, pp 470 /507. Translated as M Weber, ‘Developmental
Tendencies in the Situation of East Elbian Rural Labourers,’ Economy and Society 8, 1979, pp 177 /205.
40
M Weber, ‘Die ländliche Arbeitsverfassung,’ pp 456 /457.
41
M Weber, ‘Die ländliche Arbeitsverfassung,’ pp 466 /469.
42
M Weber, ‘Der Nationalstaat und die Volkswirtschaftspolitik’ (1895), in J Winckelmann (ed.),
Gesammelte Politische Schriften , 3rd ed., Tübingen: J C B Mohr, 1971, pp 1 /25, p 14. For English
translations, see ‘The Nation State and Economic Policy’ (1895), in M Weber, Political Writings, P
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Lassman and R Speirs (eds.), Cambridge: Cambridge University Press, 1994, pp 1 /28, or ‘The National
State and Economic Policy,’ in Tribe, Reading Weber, pp 188 /209. Marianne Weber was the first, and
perhaps the last, to identify the methodological importance of this lecture, which must otherwise appear
so distasteful to Weber’s liberal and leftist admirers. See Marianne Weber, Max Weber: A Biography, pp
216 /217.
43
M Weber, ‘Der Nationalstaat,’ p 2.
44
M Weber, ‘Der Nationalstaat,’ p 4.
45
M Weber, ‘Der Nationalstaat,’ p 8.
46
M Weber, ‘Zur Gründung einer National-Sozialen Partei’ (1896), in Winckelmann, Gesammelte
Politische Schriften , pp 26 /29, pp 28 /29. See also P Theiner, ‘Friedrich Naumann and Max Weber:
Aspects of a Political Partnership,’ in W J Mommsen and J Osterhammel (eds.), Max Weber and his
Contemporaries, London and Boston: Allen & Unwin, 1987, pp 299 /310.
47
Max Weber to the Pan-German League, 22 April 1899, cited in Marianne Weber, Max Weber: A
Biography, pp 224 /225.
48
Quoted in Marianne Weber, Max Weber: A Biography, pp 631 /632.
49
M Weber, ‘Der Nationalstaat,’ p 12.
50
M Weber, ‘Der Nationalstaat,’ p 14.
51
M Weber, ‘Wissenschaft als Beruf,’ in J Winckelmann (ed.), Gesammelte Aufsätze zur Wissenschaft-
slehre, 2nd ed., Tübingen: J C B Mohr, 1951, pp 566 /597.
52
See L Scaff, ‘Max Weber’s Amerikabild and the African American Experience,’ in D McBride et al .
(eds.), Crosscurrents: African Americans, Africa, and Germany in the Modern World , Columbia, SC:
Camden House, 1998, pp 82 /94.
53
Georg Friedrich Knapp, Library slips, 12 May 1888 /15 November 1888, GStA VI. HA Nachlass
Knapp, K. II, Bl. 192a /i, 194.
54
Georg Friedrich Knapp, ‘Der Ursprung der Sklaverei in den Kolonieen’ (1890), in Die Landarbeiter in
Knechtschaft und Freiheit: Vier Vorträge, Leipzig: Duncker & Humblot, 1891, pp 1 /20.
55
Gustav Schmoller, Grundriß der allgemeinen Volkswirtschaftslehre, vol. 1, Leipzig: Duncker & Humblot,
1900, pp 144, 149 /150.
56
Max Weber, ‘The Relations of the Rural Community to Other Branches of Social Science,’ Charles W.
Seidenadel (trans.), in Howard J Roger (ed.), Congress of Arts and Science: Universal Exposition, St.
Louis, 1904 , vol. 7, Boston: Houghton, Mifflin, and Company, 1906, pp 725 /746, pp 744 /746.
57
W E B Du Bois, ‘Die Negerfrage in den Vereinigten Staaten,’ Archiv für Sozialwissenschaft und
Sozialpolitik 22, 1906, pp 31 /79, p 43.
58
Du Bois details his German education in a letter to D C Gilman, 28 October 1892, in Herbert Aptheker
(ed.), The Correspondence of W.E.B. Du Bois, vol. 1, Amherst: University of Massachusetts, 1973,
pp 20 /21. On Du Bois’s seminar paper, see David Levering Lewis, W.E.B. Du Bois: Biography of a
Race, New York: Henry Holt, 1993, pp 137 /143. On the importance of Du Bois’s study in Germany for
the development of his social science, see Francis L Broderick, ‘German Influence on the Scholarship of
W.E.B. Du Bois,’ Phylon Quarterly 19, 1958, pp 367 /371, and Barrington Steven Edwards, ‘W.E.B. Du
Bois, Empirical Social Research, and the Challenge to Race, 1868 /1910’ (Ph.D. Diss., Harvard
University, 2001), esp. pp 111 /146.
59
See Gustav Schmoller’s intervention in Freiherr von Herman, ‘Plantagen und Eingeborenen-Kulturen
in den Kolonien,’ Verhandlungen des Deutschen Kolonialkongresses 1902 zu Berlin am 10. und 11.
Oktober 1902 , Berlin, 1902, pp 507 /517. On Schmoller’s colonial politics, see Erik Grimmer-Solem,
‘Imperialist Socialism of the Chair: Gustav Schmoller and German Weltpolitik, 1897 /1905,’ in Geoff
77
ANDREW ZIMMERMAN
Eley and James Retallack (eds.), Wilhelminism and Its Legacies: German Modernities, Imperialism, and
the Meanings of Reform, 1890 /1930 , New York, Berghahn Books, 2003, pp 106 /122.
60
See Gustav Schmoller, Bernhard Dernburg, Walter Delbrück, et al ., Reichstagsauflösung und
Kolonialpolitik. Offener stenographische Bericht über die Versammlung in der Berliner Hochschule für
Musik am 8. Januar 1907 , Berlin: Wedekind, 1907.
61
Friedrich Naumann, ‘Patria,’ Patria: Jahrbuch der ‘Hilfe’ [1] (1901), pp iii /vi, p iii.
62
For an especially strong criticism of Prussian anti-Polish politics as uncivilized, see Georg Gothein, ‘Die
preußische Polenpolitik,’ Patria: Jarbuch der ‘Hilfe’ [9] (1909), pp 47 /84.
63
Paul Rohrbach, Deutsche Kolonialwirtschaft: Kulturpolitische Grundsätze für die Rassen- und Missions-
fragen , Berlin: Buchverlag der ‘Hilfe,’ 1909, p 44. See also Rohrbach, Südwest-Afrika , Berlin: Buchverlag
der ‘Hilfe,’ 1907, and Rohrbach, Das Deutsche Kolonialwesen , Leipzig: G A Gloeckner, 1911.
64
Rohrbach, Deutsche Kolonialwirtschaft , p 8
65
Gustav Schmoller, ‘Die preußische Kolonisation des 17. und 18. Jahrhundert,’ in Verein für
Socialpolitik, Zur Inneren Kolonisation in Deutschland , pp 1 /43, pp 1 /2, 42.
66
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Max Weber, ‘Methodologische Einleitung für die Erhebungen des Vereins für Sozialpolitik über Auslese
und Anpassung (Berufswahlen und Berufsschicksal) der Arbeiterschaft der geschlossenen
Großindustrie’ (1908), in Gesammelte Aufsätze zur Soziologie und Sozialpolitik , pp 1 /60, pp 1, 27 /28.
67
Max Weber, ‘Zur Psychophysik der industriellen Arbeit’ (1908 /1909), in Gesammelte Aufsätze zur
Soziologie und Sozialpolitik , pp 61 /255, pp 68, 123, 125 /126.
68
‘Zur Psychophysik der industriellen Arbeit,’ p 125. See also ‘Methodologische Einleitung,’ pp 27 /28.
69
‘Zur Psychophysik der industriellen Arbeit,’ pp 247 /252.
70
For the results, see Untersuchungen über Auslese und Anpassung (Berufswahl und Berufsschicksal) der
Arbeiter in den verschiedenen Zweigen der Grossindustrie, Schriften des Vereins für Socialpolitik , vols.
133 /135, Leipzig: Duncker & Humblot, 1910 /1912. See also Anthony Oberschall, ‘Max Weber and the
Problem of Industrial Work,’ ch. 6 in Empirical Social Research in Germany 1848 /1914 , Paris: Mouton
& Co., 1965, pp 111 /136.
71
Max Weber, Gesammelte Aufsätze zur Religionssoziologie, 3 vols., 2nd ed. (1920), Tübingen: J C B
Mohr, 1922. I have chosen to treat only the 1920 version of this work, since it contains Weber’s most
developed formulations.
72
Weber, ‘Der Nationalstaat,’ pp 2 /3.
73
Weber, ‘Die protestantische Ethik und der Geist des Kapitalismus,’ Gesammelte Aufsätze zur
Religionssoziologie, vol. 1, pp 17 /206, p 19.
74
Weber, ‘Vorbemerkung,’ Gesammelte Aufsätze zur Religionssoziologie, vol. 1, pp 1 /16, pp 12, 14 /15.
See Balibar, ‘Is There a ‘‘Neo-Racism’’?,’ p 26.
75
Weber, ‘Vorbemerkung,’ pp 3 /4.
76
Weber, ‘Vorbemerkung,’ p 12.
77
Weber, ‘Die protestantische Ethik,’ p 7. Jürgen Kocka, Unternehmensverwaltung und Angestelltenschaft
am Beispiel Siemens 1894 /1914: Zum Verhältnis von Kapitalismus und Bürokratie in der deutsche
Industrialisierung , Stuttgart, Ernst Klett, 1969. An excerpt of this work is translated as ‘‘White-Collar
Employees and Industrial Society in Imperial Germany,’’ in George G. Iggers (ed.), The Social History
of Politics: Critical Perspectives in West German Historical Writing Since 1945 , Dover, Berg, 1985,
pp 113 /136.
78
Weber, ‘Die protestantische Ethik,’ p 62.
79
Weber, ‘Die protestantische Ethik,’ p 20.
80
Weber, ‘Die protestantische Ethik,’ pp 44 /46.
81
Weber, ‘Die protestantische Ethik,’ pp 202 /204.
82
Francis Fukuyama similarly wondered recently ‘whether living in the iron cage of modern rationalism is
such a terrible thing after all,’ in ‘The Calvinist Manifesto,’ New York Times Sunday Book Review, 13
March 2005. See also Ronald T Takaki, Iron Cages: Race and Culture in Nineteenth-Century America ,
revised ed. (1979), New York: Oxford University Press, 2000. For a psychological interpretation of
Weber’s ambivalence about the ‘iron cage,’ see Arthur Mitzman, The Iron Cage: An Historical
Interpretation of Max Weber (1969), New Brunswick, NJ: Transaction, 1985.
83
Max Weber, ‘Deutschland unter den europäischen Weltmächten,’ Die Hilfe 22, 9 November 1916, pp
735 /741, p 739.
84
On Weber’s attitudes toward the Polish Protectorate during the First World War, see Marianne Weber,
Max Weber: A Biography, pp 554 /555.
85
Max Weber, ‘Zwischenbetrachtungen: Theorie der Stufen und Richtungen religiöser Weltablehnung,’ in
‘Die Wirtschaftsethik der Weltreligionen,’ in Gesammelte Aufsätze zur Religionssoziologie, vol. 1, pp
536 /573, pp 547 /548.
78
DECOLONIZING WEBER
86
‘Staat ist diejenige menschliche Gemeinschaft, welche innerhalb eines bestimmten Gebietes */dies: das
Gebiet gehört zum Merkmal */ das Monopol legitimer physischer Gewaltsamkeit für sich (mit Erfolg)
beansprucht.’ Max Weber, ‘Politik als Beruf’ (1919), in Winckelmann (ed.), Gesammelte Politische
Schriften , pp 505 /560, p 506.
87
Weber writes of this universality: ‘wie wenigstens wir uns gern vorstellen’ */‘as at least we like to
imagine.’ Weber, ‘Vorbemerkung,’ p 1.
88
Max Weber, ‘Resultat: Konfuzianismus und Puritanismus,’ Gesammelte Aufsätze zur Religionssoziolo-
gie, vol. 1, pp 512 /536.
89
Max Weber, ‘Hinduismus und Buddhismus,’ in ‘Die Wirtschaftsethik der Weltreligionen,’ Gesammelte
Aufsätze zur Religionssoziologie, vol. 2 (1920), Tübingen: J C B Mohr, 1972, p 372.
90
Max Weber, ‘Das Antike Judentum,’ Gesammelte Aufsätze zur Religionssoziologie, vol. 3, pp 1 /400, pp
233 /236.
91
Parsons, Structure of Social Action .
92
Max Weber, ‘Soziologische Grundbegriffe,’ ch. 1 in Wirtschaft und Gesellschaft: Grundriss der
Verstehenden Soziologie, 5th ed., Johannes Winckelmann (ed.) (1921), Tübingen: J C B Mohr, 1972,
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pp 1 /30.
93
Ralf Dahrendorf, ‘Out of Utopia: Toward a Reorientation of Sociological Analysis,’ American Journal
of Sociology 64, 1958, pp 115 /127. It was in this article that Dahrendorf coined the phrase ‘conflict
model of society.’
94
Dennis H Wrong, ‘The Oversocialized Conception of Man in Modern Sociology’ (1961), in The
Oversocialized Conception of Man , New Brunswick: Transaction, 1999, pp 31 /46, p 38. See also
Maurice Stein, ‘Psychoanalytic Thought and Sociological Inquiry,’ in Psychoanalysis and the Psycho-
analytic Review 49(2), 1962, pp 21 /29, and Parsons’s response to Wrong: Talcott Parsons, ‘Individual
Autonomy and Social Pressure: An Answer to Dennis H. Wrong,’ Psychoanalysis and the Psycho-
analytic Review 49(2), 1962, pp 70 /79. Also central to this critique of Parsonianism is Alvin W
Gouldner, The Coming Crisis of Western Sociology, New York: Basic Books, 1970.
95
Whitney Pope, Jere Cohen, and Lawrence E Hazelrigg, ‘On the Divergence of Weber and Durkheim: A
Critique of Parsons’ Convergence Thesis,’ American Sociological Review 40, 1975, pp 417 /427. Jere
Cohen, Lawrence E Hazelrigg, and Whitney Pope, ‘De-Parsonizing Weber: A Critique of Parsons’
Interpretation of Weber’s Sociology,’ American Sociological Review 40, 1975, pp 229 /241. Talcott
Parsons, Comments on ‘De-Parsonizing Weber,’ American Sociological Review 40, 1975, pp 666 /670.
96
See, especially, Bryan S Turner, For Weber: Essays on the Sociology of Fate, Boston: Routledge & Kegan
Paul, 1981. Turner has even suggested that elements of Parsonian functionalism may be compatible
with Marxism. See his ‘Introduction,’ in Bryan S. Turner (ed.), The Talcott Parsons Reader, Oxford:
Blackwell, 1999, pp 1 /20.
97
See Otto Stammer (ed.), Max Weber and Sociology Today. Transactions of the Fifteenth German
Sociological Congress, Kathleen Morris (trans.) (1965), Oxford: Blackwell, 1971.
98
Herbert Marcuse, ‘Industrialization and Capitalism,’ in Stammer, Max Weber and Sociology Today, pp
133 /151. Georg Lukács makes a similar point about Weber in The Destruction of Reason , Peter Palmer
(trans.) (1962), Atlantic Highlands: Humanities Press, 1980, pp 601 /619.
99
See Marcuse, ‘Industrialization and Capitalism,’ discussed above and Guenther Roth, ‘Science, Values
and Politics in Max Weber’s Methodology,’ Contemporary Sociology 4, 1975, pp 366 /373, p 369. See
also Roth’s discussion of the meeting in Guenther Roth, ‘Political Critiques of Max Weber: Some
Implications for Political Sociology,’ American Sociological Review 30, 1965, pp 213 /223, pp 222 /223.
100
Benjamin Nelson in Stammer, Max Weber and Sociology Today, pp 161 /171. In his comments, Nelson
repeats the argument he made in ‘Sociology and Psychoanalysis on Trial,’ in Psychoanalysis and the
Psychoanalytic Review 49(2), 1962, pp 144 /160.
101
Bendix expanded these comments for his presidential address to the American Sociological Association
in 1970. See Reinhardt Bendix, ‘Sociology and the Distrust of Reason,’ American Sociological Review
35, 1970, pp 831 /843. See also Bendix in Stammer, Max Weber and Sociology Today.
102
Roth, ‘Political Critiques of Max Weber.’
103
Norbert Elias’s assessment of the German concept of culture, though part of a brilliant work, in fact
misses what Weber and so many other German thinkers meant by the term Kultur, which is equivalent
to the normative concept of civilization from which Elias, wrongly in my view, distinguishes it. See
Norbert Elias, ‘Sociogenesis of the Difference between Kultur and Zivilisation in German Usage,’ part
one of The History of Manners, Edmund Jephcott (trans.) (1939), New York: Pantheon Books, 1978, pp
3 /50.
79