Max Weber (c. 1897)

Definition of Sociology

Sociology (in the sense in which this highly ambiguous word is used here) is a science which attempts the interpretive understanding of social action in order thereby to arrive at a causal explanation of its course and effects. In "action" is included all human behaviour when and insofar as the acting individual attaches a subjective meaning to it. Action in this sense may be either overt or purely inward or subjective; it may consist of positive intervention in a situation, or of deliberately refraining from such intervention or passively acquiescing in the situation. Action is social insofar as, by virtue of the subjective meaning attached to it by the acting individual (or individuals), it takes account of the behaviour of others and is thereby oriented in its course.

The Methodological Foundations of Sociology.

1. "Meaning" may be of two kinds. The term may refer first to the actual existing meaning in the given concrete case of a particular actor, or to the average or approximate meaning attributable to a given plurality of actors; or secondly to the theoretically conceived pure type of subjective meaning attributed to the hypothetical actor or actors in a given type of action. In no case does it refer to an objectively "correct" meaning or one which is "true" in some metaphysical sense. It is this which distinguishes the empirical sciences of action, such as sociology and history, from the dogmatic disciplines in that area, such as jurisprudence, logic, ethics, and aesthetics, which seek to ascertain the "true" and "valid" meanings associated with the objects of their investigation.

2. The line between meaningful action and merely reactive behaviour to which no subjective meaning is attached, cannot be sharply drawn empirically. A very considerable part of all sociologically relevant behaviour, especially purely traditional behaviour, is marginal between the two. In the case of many psychophysical processes, meaningful (i.e., subjectively understandable) action is not to be found at all; in others it is discernible only by the expert psychologist. Many mystical experiences which cannot be adequately communicated in words are, for a person who is not susceptible to such experiences, not fully understandable. At the same time the ability to imagine one's self performing a similar action is not a necessary prerequisite to understanding; "one need not have been Caesar in order to understand Caesar." For the verifiable accuracy of interpretation of the meaning of a phenomenon, it is a great help to be able to put one's self imaginatively in the place of the actor and thus sympathetically to participate in his experiences, but this is not an essential condition of meaningful interpretation. Understandable and non-understandable components of a process are often intermingled and bound up together.

3. All interpretation of meaning, like all scientific observation, strives for clarity and verifiable accuracy of insight and comprehension. The basis for certainty in understanding can be either rational, which can be further subdivided into logical and mathematical, or it can be of an emotionally empathic or artistically appreciative quality. In the sphere of action things are rationally evident chiefly when we attain a completely clear intellectual grasp of the action-elements in their intended context of meaning. Empathic or appreciative accuracy is attained when, through sympathetic participation, we can adequately grasp the emotional context in which the action took place. The highest degree of rational understanding is attained in cases involving the meanings of logically or mathematically related propositions; their meaning may be immediately and unambiguously intelligible. We have a perfectly clear understanding of what it means when somebody employs the proposition 2 x 2 = 4 or the Pythagorean theorem in reasoning or argument, or when someone correctly carries out a logical train of reasoning according to our accepted modes of thinking. In the same way we also understand what a person is doing when he tries to achieve certain ends by choosing appropriate means on the basis of the facts of the situation as experience has accustomed us to interpret them. Such an interpretation of this type of rationally purposeful action possesses, for the understanding of the choice of means, the highest degree of verifiable certainty. With a lower degree of certainty, which is, however, adequate for most purposes of explanation, we are able to understand errors, including confusion of problems of the sort that we ourselves are liable to, or the origin of which we can detect by sympathetic self-analysis.

On the other hand, many ultimate ends or values toward which experience shows that human action may be oriented, often cannot be understood completely, though sometimes we are able to grasp them intellectually. The more radically they differ from our own ultimate values, however, the more difficult it is for us to make them understandable by imaginatively participating in them. Depending upon the circumstances of the particular case we must be content either with a purely intellectual understanding of such values or when even that fails, sometimes we must simply accept them as given data. Then we can try to understand the action motivated by them on the basis of whatever opportunities for approximate emotional and intellectual interpretation seem to be available at different points in its course. These difficulties apply, for instance, for people not susceptible to the relevant values, to many unusual acts of religious and charitable zeal; also certain kinds of extreme rationalistic fanaticism of the type involved in some forms of the ideology of the "rights of man" are in a similar position for people who radically repudiate such points of view.

The more we ourselves are susceptible to them the more readily can we imaginatively participate in such emotional reactions as anxiety, anger, ambition, envy, jealousy, love, enthusiasm, pride, vengefulness, loyalty, devotion, and appetites of all sorts, and thereby understand the irrational conduct which grows out of them. Such conduct is "irrational," that is, from the point of view of the rational pursuit of a given end. Even when such emotions are found in a degree of intensity of which the observer himself is completely incapable, he can still have a significant degree of emotional understanding of their meaning and can interpret intellectually their influence on the course of action and the selection of means.

For the purposes of a typological scientific analysis it is convenient to treat all irrational, affectually determined elements of behaviour as factors of deviation from a conceptually pure type of rational action. For example, a panic on the stock exchange can be most conveniently analysed by attempting to determine first what the course of action would have been if it had not been influenced by irrational affects; it is then possible to introduce the irrational components as accounting for the observed deviations from this hypothetical course. Similarly, in analysing a political or military campaign it is convenient to determine in the first place what would have been a rational course, given the ends of the participants and adequate knowledge of all the circumstances. Only in this way is it possible to assess the causal significance of irrational factors as accounting for the deviations from this type. The construction of a purely rational course of action in such cases serves the sociologist as a type ("ideal type") which has the merit of clear understandability and lack of ambiguity. By comparison with this it is possible to understand the ways in which actual action is influenced by irrational factors of all sorts, such as affects and errors, in that they account for the deviation from the line of conduct which would be expected on the hypothesis that the action were purely rational.

Only in this respect and for these reasons of methodological convenience, is the method of sociology "rationalistic." It is naturally not legitimate to interpret this procedure as involving a "rationalistic bias" of sociology, but only as a methodological device. It certainly does not involve a belief in the actual predominance of rational elements in human life, for on the question of how far this predominance does or does not exist, nothing whatever has been said. That there is, however, a danger of rationalistic interpretations where they are out of place naturally cannot be denied. All experience unfortunately confirms the existence of this danger.

4. In all the sciences of human action, account must be taken of processes and phenomena which are devoid of subjective meaning, in the role of stimuli, results, favouring or hindering circumstances. To be devoid of meaning is not identical with being lifeless or non-human; every artefact, such as for example a machine, can be understood only in terms of the meaning which its production and use have had or will have for human action; a meaning which may derive from a relation to exceedingly various purposes. Without reference to this meaning such an object remains wholly unintelligible. That which is intelligible or understandable about it is thus its relation to human action in the role either of means or of end; a relation of which the actor or actors can be said to have been aware and to which their action has been oriented. Only in terms of such categories is it possible to "understand" objects of this kind. On the other hand, processes or conditions, whether they are animate or inanimate, human or non-human, are in the present sense devoid of meaning insofar as they cannot be related to an intended purpose. That is to say they are devoid of meaning if they cannot be related to action in the role of means or ends but constitute only the stimulus, the favouring or hindering circumstances. It may be that the incursion of the Dollart at the beginning of the twelfth century had historical significance as a stimulus to the beginning of certain migrations of considerable importance. Human mortality, indeed the organic life cycle generally from the helplessness of infancy to that of old age, is naturally of the very greatest sociological importance through the various ways in which human action has been oriented to these facts. To still another category of facts devoid of meaning belong certain psychic or psycho-physical phenomena such as fatigue, habituation, memory, etc.; also certain typical states of euphoria under some conditions of ascetic mortification; finally, typical variations in the reactions of individuals according to reaction-time, precision, and other modes. But in the last analysis the same principle applies to these as to other phenomena which are devoid of meaning. Both the actor and the sociologist must accept them as data to be taken into account.

It is altogether possible that future research may be able to discover non-understandable uniformities underlying what has appeared to be specifically meaningful action, though little has been accomplished in this direction thus far. Thus, for example, differences in hereditary biological constitution, as of "races," would have to be treated by sociology as given data in the same way as the physiological facts of the need of nutrition or the effect of senescence on action. This would be the case if, and insofar as, we had statistically conclusive proof of their influence on sociologically relevant behaviour. The recognition of the causal significance of such factors would naturally not in the least alter the specific task of sociological analysis or of that of the other sciences of action, which is the interpretation of action in terms of its subjective meaning. The effect would be only to introduce certain non-understandable data of the same order as others which, it has been noted above, are already present, into the complex of subjectively understandable motivation at certain points. Thus it may come to be known that there are typical relations between the frequency of certain types of teleological orientation of action or of the degree of certain kinds of rationality and the cephalic index or skin colour or any other biologically inherited characteristic.

5. Understanding may be of two kinds: the first is the direct observational understanding of the subjective meaning of a given act as such, including verbal utterances. We thus understand by direct observation, in this sense, the meaning of the proposition 2 x 2 =4 when we hear or read it. This is a case of the direct rational understanding of ideas. We also understand an outbreak of anger as manifested by facial expression, exclamations or irrational movements. This is direct observational understanding of irrational emotional reactions. We can understand in a similar observational way the action of a woodcutter or of somebody who reaches for the knob to shut a door or who aims a gun at an animal. This is rational observational understanding of actions.

Understanding may, however, be of another sort, namely explanatory understanding. Thus we understand in terms of motive the meaning an actor attaches to the proposition twice two equals four, when he states it or writes it down, in that we understand what makes him do this at precisely this moment and in these circumstances. Understanding in this sense is attained if we know that he is engaged in balancing a ledger or in making a scientific demonstration, or is engaged in some other task of which this particular act would be an appropriate part. This is rational understanding of motivation, which consists in placing the act in an intelligible and more inclusive context of meaning. Thus we understand the chopping of wood or aiming of a gun in terms of motive in addition to direct observation if we know that the wood-chopper is working for a wage, or is chopping a supply of firewood for his own use, or possibly is doing it for recreation. But he might also be "working off" a fit of rage, an irrational case. Similarly we understand the motive of a person aiming a gun if we know that he has been commanded to shoot as a member of a firing squad, that he is fighting against an enemy, or that he is doing it for revenge. The last is affectually determined and thus in a certain sense irrational. Finally we have a motivational understanding of the outburst of anger if we know that it has been provoked by jealousy, injured pride, or an insult. The last examples are all affectually determined and hence derived from irrational motives. In all the above cases the particular act has been placed in an understandable sequence of motivation, the understanding of which can be treated as an explanation of the actual course of behaviour. Thus for a science which is concerned with the subjective meaning of action, explanation requires a grasp of the complex of meaning in which an actual course of understandable action thus interpreted belongs. In all such cases, even where the processes are largely affectual, the subjective meaning of the action, including that also of the relevant meaning complexes, will be called the "intended" meaning. This involves a departure from ordinary usage, which speaks of intention in this sense only in the case of rationally purposive action.

6. In all these cases understanding involves the interpretive grasp of the meaning present in one of the following contexts: (a) as in the historical approach, the actually intended meaning for concrete individual action; or (b) as in cases of sociological mass phenomena the average of, or an approximation to, the actually intended meaning; or (c) the meaning appropriate to a scientifically formulated pure type (an ideal type) of a common phenomenon. The concepts and "laws" of pure economic theory are examples of this kind of ideal type. They state what course a given type of human action would take if it were strictly rational, unaffected by errors or emotional factors and if, furthermore, it were completely and unequivocally directed to a single end, the maximisation of economic advantage. In reality, action takes exactly this course only in unusual cases, as sometimes on the stock exchange; and even then there is usually only an approximation to the ideal type.

Every interpretation attempts to attain clarity and certainty, but no matter how clear an interpretation as such appears to be from the point of view of meaning, it cannot on this account alone claim to be the causally valid interpretation. On this level it must remain only a peculiarly plausible hypothesis. In the first place the "conscious motives" may well, even to the actor himself, conceal the various "motives" and "repressions" which constitute the real driving force of his action. Thus in such cases even subjectively honest self-analysis has only a relative value. Then it is the task of the sociologist to be aware of this motivational situation and to describe and analyse it, even though it has not actually been concretely part of the conscious "intention" of the actor; possibly not at all, at least not fully. This is a borderline case of the interpretation of meaning. Secondly, processes of action which seem to an observer to be the same or similar may fit into exceedingly various complexes of motive in the case of the actual actor. Then even though the situations appear superficially to be very similar we must actually understand them or interpret them as very different; perhaps, in terms of meaning, directly opposed. Third, the actors in any given situation are often subject to opposing and conflicting impulses, all of which we are able to understand. In a large number of cases we know from experience it is not possible to arrive at even an approximate estimate of the relative strength of conflicting motives and very often we cannot be certain of our interpretation. Only the actual outcome of the conflict gives a solid basis of judgment.

More generally, verification of subjective interpretation by comparison with the concrete course of events is, as in the case of all hypotheses, indispensable. Unfortunately this type of verification is feasible with relative accuracy only in the few very special cases susceptible of psychological experimentation. The approach to a satisfactory degree of accuracy is exceedingly various, even in the limited number of cases of mass phenomena which can be statistically described and unambiguously interpreted. For the rest there remains only the possibility of comparing the largest possible number of historical or contemporary processes which, while otherwise similar, differ in the one decisive point of their relation to the particular motive or factor the role of which is being investigated. This is a fundamental task of comparative sociology. Often, unfortunately there is available only the dangerous and uncertain procedure of the "imaginary experiment" which consists in thinking away certain elements of a chain of motivation and working out the course of action which would then probably ensue, thus arriving at a causal judgment.

For example, the generalisation called Gresham's Law is a rationally clear interpretation of human action under certain conditions and under the assumption that it will follow a purely rational course. How far any actual course of action corresponds to this can be verified only by the available statistical evidence for the actual disappearance of undervalued monetary units from circulation. In this case our information serves to demonstrate a high degree of accuracy. The facts of experience were known before the generalisation, which was formulated afterward; but without this successful interpretation our need for causal understanding would evidently be left unsatisfied. On the other hand, without the demonstration that what can here be assumed to be a theoretically adequate interpretation also is in some degree relevant to an actual course of action, a "law," no matter how fully demonstrated theoretically, would be worthless for the understanding of action in the real world. In this case the correspondence between the theoretical interpretation of motivation and its empirical verification is entirely satisfactory and the cases are numerous enough so that verification can be considered established. But to take another example, Eduard Meyer has advanced an ingenious theory of the causal significance of the battles of Marathon, Salamis, and Platea for the development of the cultural peculiarities of Greek, and hence, more generally, Western, civilisation. This is derived from a meaningful interpretation of certain symptomatic facts having to do with the attitudes of the Greek oracles and prophets toward the Persians. It can only be directly verified by reference to the examples of the conduct of the Persians in cases where they were victorious, as in Jerusalem, Egypt, and Asia Minor, and even this verification must necessarily remain unsatisfactory in certain respects. The striking rational plausibility of the hypothesis must here necessarily be relied on as a support. In very many cases of historical interpretation which seem highly plausible, however, there is not even a possibility of the order of verification which was feasible in this case. Where this is true the interpretation must necessarily remain a hypothesis.

7. A motive is a complex of subjective meaning which seems to the actor himself or to the observer an adequate ground for the conduct in question. We apply the term "adequacy on the level of meaning" to the subjective interpretation of a coherent course of conduct when and insofar as, according to our habitual modes of thought and feeling, its component parts taken in their mutual relation are recognised to constitute a "typical" complex of meaning. It is more common to say "correct." The interpretation of a sequence of events will on the other hand be called causally adequate insofar as, according to established generalisations from experience, there is a probability that it will always actually occur in the same way. An example of adequacy on the level of meaning in this sense is what is, according to our current norms of calculation or thinking, the correct solution of an arithmetical problem. On the other hand, a causally adequate interpretation of the same phenomenon would concern the statistical probability that, according to verified generalisations from experience, there would be a correct or an erroneous solution of the same problem. This also refers to currently accepted norms but includes taking account of typical errors or of typical confusions. Thus causal explanation depends on being able to determine that there is a probability, which in the rare ideal case can be numerically stated, but is always in some sense calculable, that a given observable event (overt or subjective) will be followed or accompanied by another event.

A correct causal interpretation of a concrete course of action is arrived at when the overt action and the motives have both been correctly apprehended and at the same time their relation has become meaningfully comprehensible. A correct causal interpretation of typical action means that the process which is claimed to be typical is shown to be both adequately grasped on the level of meaning and at the same time the interpretation is to some degree causally adequate. If adequacy in respect to meaning is lacking, then no matter how high the degree of uniformity and how precisely its probability can be numerically determined, it is still an incomprehensible statistical probability, whether dealing with overt or subjective processes. On the other hand, even the most perfect adequacy on the level of meaning has causal significance from a sociological point of view only insofar as there is some kind of proof for the existence of a probability that action in fact normally takes the course which has been held to be meaningful. For this there must be some degree of determinable frequency of approximation to an average or a pure type.

Statistical uniformities constitute understandable types of action in the sense of this discussion, and thus constitute "sociological generalisations," only when they can be regarded as manifestations of the understandable subjective meaning of a course of social action. Conversely, formulations of a rational course of subjectively understandable action constitute sociological types of empirical process only when they can be empirically observed with a significant degree of approximation. It is unfortunately by no means the case that the actual likelihood of the occurrence of a given course of overt action is always directly proportional to the clarity of subjective interpretation. There are statistics of processes devoid of meaning such as death rates, phenomena of fatigue, the production rate of machines, the amount of rainfall, in exactly the same sense as there are statistics of meaningful phenomena. But only when the phenomena are meaningful is it convenient to speak of sociological statistics. Examples are such cases as crime rates, occupational distributions, price statistics, and statistics of crop acreage. Naturally there are many cases where both components are involved, as in crop statistics.

8. Processes and uniformities which it has here seemed convenient not to designate as (in the present case) sociological phenomena or uniformities because they are not "understandable," are naturally not on that account any the less important. This is true even for sociology in the present sense which restricts it to subjectively understandable phenomena - a usage which there is no intention of attempting to impose on anyone else. Such phenomena, however important, are simply treated by a different method from the others; they become conditions, stimuli, furthering or hindering circumstances of action.

9. Action in the sense of a subjectively understandable orientation of behaviour exists only as the behaviour of one or more individual human beings. For other cognitive purposes it may be convenient or necessary to consider the individual, for instance, as a collection of cells, as a complex of biochemical reactions, or to conceive his "psychic" life as made up of a variety of different elements, however these may be defined. Undoubtedly such procedures yield valuable knowledge of causal relationships. But the behaviour of these elements, as expressed in such uniformities, is not subjectively understandable. This is true even of psychic elements because the more precisely they are formulated from a point of view of natural science, the less they are accessible to subjective understanding. This is never the road to interpretation in terms of subjective meaning. On the contrary, both for sociology in the present sense, and for history, the object of cognition is the subjective meaning-complex of action. The behaviour of physiological entities such as cells, or of any sort of psychic elements may at least in principle be observed and an attempt made to derive uniformities from such observations. It is further possible to attempt, with their help, to obtain a causal explanation of individual phenomena; that is, to subsume them under uniformities. But the subjective understanding of action takes the same account of this type of fact and uniformity as of any others not capable of subjective interpretation. This is true, for example, of physical, astronomical, geological, meteorological, geographical, botanical, zoological, and anatomical facts and of such facts as those aspects of psychopathology which are devoid of subjective meaning or the facts of the natural conditions of technological processes.

For still other cognitive purposes as, for instance, juristic, or for practical ends, it may on the other hand be convenient or even indispensable to treat social collectivities, such as states, associations, business corporations, foundations, as if they were individual persons. Thus they may be treated as the subjects of rights and duties or as the performers of legally significant actions. But for the subjective interpretation of action in sociological work these collectivities must be treated as solely the resultants and modes of organisation of the particular acts of individual persons, since these alone can be treated as agents in a course of subjectively understandable action. Nevertheless, the sociologist cannot for his purposes afford to ignore these collective concepts derived from other disciplines. For the subjective interpretation of action has at least two important relations to these concepts. In the first place it is often necessary to employ very similar collective concepts, indeed often using the same terms, in order to obtain an understandable terminology. Thus both in legal terminology and in everyday speech the term "state" is used both for the legal concept of the state and for the phenomena of social action to which its legal rules are relevant. For sociological purposes, however, the phenomenon "the state" does not consist necessarily or even primarily of the elements which are relevant to legal analysis; and for sociological purposes there is no such thing as a collective personality which "acts." When reference is made in a sociological context to a "state," a "nation," a "corporation," a "family," or an "army corps," or to similar collectivities, what is meant is, on the contrary, only a certain kind of development of actual or possible social actions of individual persons. Both because of its precision and because it is established in general usage the juristic concept is taken over, but is used in an entirely different meaning.

Secondly, the subjective interpretation of action must take account of a fundamentally important fact. These concepts of collective entities which are found both in common sense and in juristic and other technical forms of thought, have a meaning in the minds of individual persons, partly as of something actually existing, partly as something with normative authority. This is true not only of judges and officials, but of ordinary private individuals as well. Actors thus in part orient their action to them, and in this role such ideas have a powerful, often a decisive, causal influence on the course of action of real individuals. This is above all true where the ideas concern a recognised positive or negative normative pattern. Thus, for instance, one of the important aspects of the "existence" of a modern state, precisely as a complex of social interaction of individual persons, consists in the fact that the action of various individuals is oriented to the belief that it exists or should exist, thus that its acts and laws are valid in the legal sense. This will be further discussed below. Though extremely pedantic and cumbersome it would be possible, if purposes of sociological terminology alone were involved, to eliminate such terms entirely, and substitute newly-coined words. This would be possible even though the word "state" is used ordinarily not only to designate the legal concept but also the real process of action. But in the above important connection, at least, this would naturally be impossible.

Thirdly, it is the method of the so-called "organic" school of sociology to attempt to understand social interaction by using as a point of departure the "whole" within which the individual acts. His action and behaviour are then interpreted somewhat in the way that a physiologist would treat the role of an organ of the body in the "economy" of the organism, that is from the point of view of the survival of the latter. How far in other disciplines this type of functional analysis of the relation of "parts" to a "whole" can be regarded as definitive, cannot be discussed here; but it is well known that the biochemical and biophysical modes of analysis of the organism are in principle opposed to stopping there. For purposes of sociological analysis two things can be said. First, this functional frame of reference is convenient for purposes of practical illustration and for provisional orientation. In these respects it is not only useful but indispensable. But at the same time if its cognitive value is overestimated and its concepts illegitimately "reified," it can be highly dangerous. Secondly, in certain circumstances this is the only available way of determining just what processes of social action it is important to understand in order to explain a given phenomenon. But this is only the beginning of sociological analysis as here understood. In the case of social collectivities, precisely as distinguished from organisms, we are in a position to go beyond merely demonstrating functional relationships and uniformities. We can accomplish something which is never attainable in the natural sciences, namely the subjective understanding of the action of the component individuals. The natural sciences on the other hand cannot do this, being limited to the formulation of causal uniformities in objects and events, and the explanation of individual facts by applying them. We do not "understand" the behaviour of cells, but can only observe the relevant functional relationships and generalise on the basis of these observations. This additional achievement of explanation by interpretive understanding, as distinguished from external observation, is of course attained only at a price - the more hypothetical and fragmentary character of its results. Nevertheless, subjective understanding is the specific characteristic of sociological knowledge.

It would lead too far afield even to attempt to discuss how far the behaviour of animals is subjectively understandable to us and vice versa; in both cases the meaning of the term understanding and its extent of application would be highly problematical. But insofar as such understanding existed it would be theoretically possible to formulate a sociology of the relations of men to animals, both domestic and wild. Thus many animals "understand" commands, anger, love, hostility, and react to them in ways which are evidently often by no means purely instinctive and mechanical and in some sense both consciously meaningful and affected by experience. There is no a priori reason to suppose that our ability to share the feelings of primitive men is very much greater. Unfortunately we either do not have any reliable means of determining the subjective state of mind of an animal or what we have is at best very unsatisfactory. It is well known that the problems of animal psychology, however interesting, are very thorny ones. There are in particular various forms of social organisation among animals: "monogamous and polygamous families," herds, flocks, and finally "state," with a functional division of labor. The extent of functional differentiation found in these animal societies is by no means, however, entirely a matter of the degree of organic or morphological differentiation of the individual members of the species. Thus, the functional differentiation found among the termites, and in consequence that of the products of their social activities, is much more advanced than in the case of the bees and ants. In this field it goes without saying that a purely functional point of view is often the best that can, at least for the present, be attained, and the investigator must be content with it. Thus it is possible to study the ways in which the species provides for its survival; that is, for nutrition, defence, reproduction, and reconstruction of the social units. As the principal bearers of these functions, differentiated types of individuals can be identified: "kings," "queens," "workers," "soldiers," "drones," "propagators," "queen's substitutes," and so on. Anything more than that was for a long time merely a matter of speculation or of an attempt to determine the extent to which heredity on the one hand and environment on the other would be involved in the development of these "social" proclivities. This was particularly true of the controversies between Gotte and Weisman. The latter's conception of the omnipotence of natural selection was largely based on wholly non-empirical deductions. But all serious authorities are naturally fully agreed that the limitation of analysis to the functional level is only a necessity imposed by our present ignorance which it is hoped will only be temporary.

It is relatively easy to grasp the significance of the functions of these various differentiated types for survival. It is also not difficult to work out the bearing of the hypothesis of the inheritance of acquired characteristics or its reverse on the problem of explaining how these differentiations have come about, and further, what is the bearing of different variants of the theory of heredity. But this is not enough. We would like especially to know first what factors account for the original differentiation of specialised types from the still neutral undifferentiated species-type. Secondly, it would be important to know what leads the differentiated individual in the typical case to behave in a way which actually serves the survival value of the organised group. Wherever research has made any progress in the solution of these problems it has been through the experimental demonstration of the probability or possibility of the role of chemical stimuli or physiological processes, such as nutritional states, the effects of parasitic castration, etc., in the case of the individual organism. How far there is even a hope that the existence of "subjective" or "meaningful" orientation could be made experimentally probable, even the specialist today would hardly be in a position to say. A verifiable conception of the state of mind of these social animals, accessible to meaningful understanding, would seem to be attainable even as an ideal goal only within narrow limits. However that may be, a contribution to the understanding of human social action is hardly to be expected from this quarter. On the contrary, in the field of animal psychology, human analogies are and must be continually employed. The most that can be hoped for is, then, that these biological analogies may some day be useful in suggesting significant problems. For instance they may throw light on the question of the relative role in the early stages of human social differentiation of mechanical and instinctive factors, as compared with that of the factors which are accessible to subjective interpretation generally, and more particularly to the role of consciously rational action. It is necessary for the sociologist to be thoroughly aware of the fact that in the early stages even of human development, the first set of factors is completely predominant. Even in the later stages he must take account of their continual interaction with the others in a role which is often of decisive importance. This is particularly true of all "traditional" action and of many aspects of charisma. In the latter field of phenomena lie the seeds of certain types of psychic "contagion" and it is thus the bearer of many dynamic tendencies of social processes. These types of action are very closely related to phenomena which are understandable either only in biological terms or are subject to interpretation in terms of subjective motives only in fragments and with an almost imperceptible transition to the biological. But all these facts do not discharge sociology from the obligation, in full awareness of the narrow limits to which it is confined, to accomplish what it alone can do.

The various works of Othmar Spann are often full of suggestive ideas, though at the same time he is guilty of occasional misunderstandings, and above all, of arguing on the basis of pure value judgments which have no place in an empirical investigation. But he is undoubtedly correct in doing something to which, however, no one seriously objects, namely, emphasising the sociological significance of the functional point of view for preliminary orientation to problems. This is what he calls the "universalistic method." We certainly need to know what kind of action is functionally necessary for "survival," but further and above all for the maintenance of a cultural type and the continuity of the corresponding modes of social action, before it is possible even to inquire how this action has come about and what motives determine it. It is necessary to know what a "king," an "official," an "entrepreneur," a "procurer," or a "magician" does; that is, what kind of typical action, which justifies classifying an individual in one of these categories, is important and relevant for an analysis, before it is possible to undertake the analysis itself. But it is only this analysis itself which can achieve the sociological understanding of the actions of typically differentiated human (and only human) individuals, and which hence constitutes the specific function of sociology. It is a monstrous misunderstanding to think that an "individualistic" method should involve what is in any conceivable sense an individualistic system of values. It is as important to avoid this error as the related one which confuses the unavoidable tendency of sociological concepts to assume a rationalistic character with a belief in the predominance of rational motives, or even a positive valuation of "rationalism." Even a socialistic economy would have to be understood sociologically in exactly the same kind of "individualistic" terms; that is, in terms of the action of individuals, the types of "officials" found in it, as would be the case with a system of free exchange analysed in terms of the theory of marginal utility. It might be possible to find a better method, but in this respect it would be similar. The real empirical sociological investigation begins with the question: What motives determine and lead the individual members and participants in this socialistic community to behave in such a way that the community came into being in the first place, and that it continues to exist? Any form of functional analysis which proceeds from the whole to the parts can accomplish only a preliminary preparation for this investigation - a preparation, the utility and indispensability of which, if properly carried out, is naturally beyond question.

10. It is customary to designate various sociological generalisations, as for example "Gresham's Law," as scientific "laws." These are in fact typical probabilities confirmed by observation to the effect that under certain given conditions an expected course of social action will occur, which is understandable in terms of the typical motives and typical subjective intentions of the actors. These generalisations are both understandable and define in the highest degree insofar as the typically observed course of action can be understood in terms of the purely rational pursuit of an end, or where for reasons of methodological convenience such a theoretical type can be heuristically employed. In such cases the relations of means and end will be clearly understandable on grounds of experience, particularly where the choice of means was "inevitable." In such cases it is legitimate to assert that insofar as the action was rigorously rational it could not have taken any other course because for technical reasons, given their clearly defined ends, no other means were available to the actors. This very case demonstrates how erroneous it is to regard any kind of "psychology" as the ultimate foundation of the sociological interpretation of action. The term "psychology," to be sure, is today understood in a wide variety of senses. For certain quite specific methodological purposes the type of treatment which attempts to follow the procedures of the natural sciences employs a distinction between "physical" and "psychic" phenomena which is entirely foreign to the disciplines concerned with human action, at least in the present sense. The results of a type of psychological investigation which employs the methods of the natural sciences in any one of various possible ways may naturally, like the results of any other science, have, in specific contexts, outstanding significance for sociological problems; indeed this has often happened. But this use of the results of psychology is something quite different from the investigation of human behaviour in terms of its subjective meaning. Hence sociology has no closer logical relationship on a general analytical level to this type of psychology than to any other science. The source of error lies in the concept of the "psychic." It is held that everything which is not physical is ipso facto psychic, but that the meaning of a train of mathematical reasoning which a person carries out is not in the relevant sense "psychic." Similarly the rational deliberation of an actor as to whether the results of a given proposed course of action will or will not promote certain specific interests, and the corresponding decision, do not become one bit more understandable by taking "psychological" considerations into account. But it is precisely on the basis of such rational assumptions that most of the laws of sociology, including those of economics, are built up. On the other hand, in explaining the irrationalities of action sociologically, that form of psychology which employs the method of subjective understanding undoubtedly can make decisively important contributions. But this does not alter the fundamental methodological situation.

11. It has continually been assumed as obvious that the science of sociology seeks to formulate type concepts and generalised uniformities of empirical process. This distinguishes it from history, which is oriented to the causal analysis and explanation of individual actions, structures, and personalities possessing cultural significance. The empirical material which underlies the concepts of sociology consists to a very large extent, though by no means exclusively, of the same concrete processes of action which are dealt with by historians. Among the various bases on which its concepts are formulated and its generalisations worked out, is an attempt to justify its important claim to be able to make a contribution to the causal explanation of some historically and culturally important phenomenon. As in the case of every generalising science, the abstract character of the concepts of sociology is responsible for the fact that, compared with actual historical reality, they are relatively lacking in fullness of concrete content. To compensate for this disadvantage, sociological analysis can offer a greater precision of concepts. This precision is obtained by striving for the highest possible degree of adequacy on the level of meaning in accordance with the definition of that concept put forward above. It has already been repeatedly stressed that this aim can be realised in a particularly high degree in the case of concepts and generalisations which formulate rational processes. But sociological investigation attempts to include in its scope various irrational phenomena, as well as prophetic, mystic, and affectual modes of action, formulated in terms of theoretical concepts which are adequate on the level of meaning. In all cases, rational or irrational, sociological analysis both abstracts from reality and at the same time helps us to understand it, in that it shows with what degree of approximation a concrete historical phenomenon can be subsumed under one or more of these concepts. For example, the same historical phenomenon may be in one aspect "feudal," in another "patrimonial," in another "bureaucratic," and in still another "charismatic." In order to give a precise meaning to these terms, it is necessary for the sociologist to formulate pure ideal types of the corresponding forms of action which in each case involve the highest possible degree of logical integration by virtue of their complete adequacy on the level of meaning. But precisely because this is true, it is probably seldom if ever that a real phenomenon can be found which corresponds exactly to one of these ideally constructed pure types. The case is similar to a physical reaction which has been calculated on the assumption of an absolute vacuum. Theoretical analysis in the field of sociology is possible only in terms of such pure types. It goes without saying that in addition it is convenient for the sociologist from time to time to employ average types of an empirical statistical character. These are concepts which do not require methodological discussion at this point. But when reference is made to "typical" cases, the term should always be understood, unless otherwise stated, as meaning ideal-types, which may in turn be rational or irrational as the case may be (thus in economic theory they are always rational), but in any case are always constructed with a view to adequacy on the level of meaning.

It is important to realise that in the sociological field as elsewhere, averages, and hence average types, can be formulated with a relative degree of precision only where they are concerned with differences of degree in respect to action which remains qualitatively the same. Such cases do occur, but in the majority of cases of action important to history or sociology the motives which determine it are qualitatively heterogeneous. Then it is quite impossible to speak of an "average" in the true sense. The ideal-types of social action which for instance are used in economic theory are thus "unrealistic" or abstract in that they always ask what course of action would take place if it were purely rational and oriented to economic ends alone. But this construction can be used to aid in the understanding of action not purely economically determined but which involves deviations arising from traditional restraints, affects, errors, and the intrusion of other than economic purposes or considerations. This can take place in two ways. First, in analysing the extent to which in the concrete case, or on the average for a class of cases, the action was in part economically determined along with the other factors. Secondly, by throwing the discrepancy between the actual course of events and the ideal-type into relief, the analysis of the non-economic motives actually involved is facilitated. The procedure would be very similar in employing an ideal-type of mystical orientation with its appropriate attitude of indifference to worldly things, as a tool for analysing its consequences for the actor's relation to ordinary life; for instance, to political or economic affairs. The more sharply and precisely the ideal-type has been constructed, thus the more abstract and unrealistic in this sense it is, the better it is able to perform its methodological functions in formulating the clarification of terminology, and in the formulation of classifications, and of hypotheses. In working out a concrete causal explanation of individual events, the procedure of the historian is essentially the same. Thus in attempting to explain the campaign of 1866, it is indispensable both in the case of Moltke and of Benedek to attempt to construct imaginatively how each, given fully adequate knowledge both of his own situation and of that of his opponent, would have acted. Then it is possible to compare with this the actual course of action and to arrive at a causal explanation of the observed deviations, which will be attributed to such factors as misinformation, strategical errors, logical fallacies, personal temperament, or considerations outside the realm of strategy. Here, too, an ideal-typical construction of rational action is actually employed even though it is not made explicit.

The theoretical concepts of sociology are ideal-types not only from the objective point of view, but also in their application to subjective processes. In the great majority of cases actual action goes on in a state of inarticulate half-consciousness or actual unconsciousness of its subjective meaning. The actor is more likely to "be aware" of it in a vague sense than he is to "know" what he is doing or be explicitly self-conscious about it. In most cases his action is governed by impulse or habit. Only occasionally and, in the uniform action of large numbers often only in the case of a few individuals, is the subjective meaning of the action, whether rational or irrational, brought clearly into consciousness. The ideal-type of meaningful action where the meaning is fully conscious and explicit is a marginal case. Every sociological or historical investigation, in applying its analysis to the empirical facts, must take this fact into account. But the difficulty need not prevent the sociologist from systematising his concepts by the classification of possible types of subjective meaning. That is, he may reason as if action actually proceeded on the basis of clearly self-conscious meaning. The resulting deviation from the concrete facts must continually be kept in mind whenever it is a question of this level of concreteness, and must be carefully studied with reference both to degree and kind. It is often necessary to choose between terms which are either clear or unclear. Those which are clear will, to be sure, have the abstractness of ideal types, but they are nonetheless preferable for scientific purposes.

"Objectivity" in Social Science

There is no absolutely "objective" scientific analysis of culture - or put perhaps more narrowly but certainly not essentially differently for our purposes - of "social phenomena" independent of special and "one-sided" viewpoints according to which - expressly or tacitly, consciously or unconsciously - they are selected, analysed and organised for expository purposes. The reasons for this lie in the character of the cognitive goal of all research in social science which seeks to transcend the purely formal treatment of the legal or conventional norms regulating social life.

The type of social science in which we are interested is an empirical science of concrete reality. Our aim is the understanding of the characteristic uniqueness of the reality in which we move. We wish to understand on the one hand the relationships and the cultural significance of individual events in their contemporary manifestations and on the other the causes of their being historically so and not otherwise. Now, as soon as we attempt to reflect about the way in which life confronts us in immediate concrete situations, it presents an infinite multiplicity of successively and coexistently emerging and disappearing events, both "within" and "outside" ourselves. The absolute infinitude of this multiplicity is seen to remain undiminished even when our attention is focused on a single "object," for instance, a concrete act of exchange, as soon as we seriously attempt an exhaustive description of all the individual components of this "individual phenomenon," to say nothing of explaining it causally. All the analysis of infinite reality which the finite human mind can conduct rests on the tacit assumption that only a finite portion of this reality constitutes the object of scientific investigation, and that only it is "important" in the sense of being "worthy of being known." But what are the criteria by which this segment is selected? It has often been thought that the decisive criterion in the cultural sciences, too, was in the last analysis, the "regular" recurrence of certain causal relationships. The "laws" which we are able to perceive in the infinitely manifold stream of events must - according to this conception - contain the scientifically "essential" aspect of reality. As soon as we have shown some causal relationship to be a "law," (i.e., if we have shown it to be universally valid by means of comprehensive historical induction, or have made it immediately and tangibly plausible according to our subjective experience), a great number of similar cases order themselves under the formula thus attained. Those elements in each individual event which are left unaccounted for by the selection of their elements subsumable under the "law" are considered as scientifically unintegrated residues which will be taken care of in the further perfection of the system of "laws." Alternatively they will be viewed as "accidental" and therefore scientifically unimportant because they do not fit into the structure of the "law;" in other words, they are not typical of the event and hence can only be the objects of "idle curiosity." Accordingly, even among the followers of the Historical School we continually find the attitude which declares that the ideal, which all the sciences, including the cultural sciences, serve and toward which they should strive even in the remote future, is a system of propositions from which reality can be "deduced." As is well known, a leading natural scientist believed that he could designate the (factually unattainable) ideal goal of such a treatment of cultural reality as a sort of "astronomical" knowledge.

Let us not, for our part, spare ourselves the trouble of examining these matters more closely - however often they have already been discussed. The first thing that impresses one is that the "astronomical" knowledge which was referred to is not a system of laws at all. On the contrary, the laws which it presupposes have been taken from other disciplines like mechanics. But it too concerns itself with the question of the individual consequence which the working of these laws in a unique configuration produces, since it is these individual configurations which are significant for us. Every individual constellation which it "explains" or predicts is causally explicable only as the consequence of another equally individual constellation which has preceded it. As far back as we may go into the grey mist of the far-off past, the reality to which the laws apply always remains equally individual, equally undeducible from laws. A cosmic "primeval state" which had no individual character or less individual character than the cosmic reality of the present would naturally be a meaningless notion. But is there not some trace of similar ideas in our field in those propositions sometimes derived from natural law and sometimes verified by the observation of "primitives," concerning an economic-social "primeval state" free from historical "accidents," and characterised by phenomena such as "primitive agrarian communism," sexual "promiscuity," etc., from which individual historical development emerges by a sort of fall from grace into concreteness?

The social-scientific interest has its point of departure, of course, in the real, i.e., concrete, individually-structured configuration of our cultural life in its universal relationships which are themselves no less individually structured, and in its development out of other social cultural conditions, which themselves are obviously likewise individually structured. It is clear here that the situation which we illustrated by reference to astronomy as a limiting case (which is regularly drawn on by logicians for the same purpose) appears in a more accentuated form. Whereas in astronomy, the heavenly bodies are of interest to us only in their quantitative and exact aspects, the qualitative aspect of phenomena concerns us in the social sciences. To this should be added that in the social sciences we are concerned with psychological and intellectual phenomena the empathic understanding of which is naturally a problem of a specifically different type from those which the schemes of the exact natural sciences in general can or seek to solve. Despite that, this distinction in itself is not a distinction in principle, as it seems at first glance. Aside from pure mechanics, even the exact natural sciences do not proceed without qualitative categories. Furthermore, in our own field we encounter the idea (which is obviously distorted) that at least the phenomena characteristic of a money-economy - which are basic to our culture - are quantifiable and on that account subject to formulation as "laws." Finally it depends on the breadth or narrowness of one's definition of "law" as to whether one will also include regularities which because they are not quantifiable are not subject to numerical analysis. Especially insofar as the influence of psychological and intellectual factors is concerned, it does not in any case exclude the establishment of rules governing rational conduct. Above all, the point of view still persists which claims that the task of psychology is to play a role comparable to mathematics for the Geisteswissenschaften in the sense that it analyses the complicated phenomena of social life into their psychic conditions and effects, reduces them to their most elementary possible psychic factors and then analyses their functional interdependences. Thereby a sort of "chemistry," if not "mechanics," of the psychic foundations of social life would be created. Whether such investigations can produce valuable and - what is something else - useful results for the cultural sciences, we cannot decide here. But this would be irrelevant to the question as to whether the aim of socioeconomic knowledge in our sense, i.e., knowledge of reality with respect to its cultural significance and its causal relationships, can be attained through the quest for recurrent sequences. Let us assume that we have succeeded by means of psychology or otherwise in analysing all the observed and imaginable relationships, of social phenomena into some ultimate elementary "factors," that we have made an exhaustive analysis and classification of them and then formulated rigorously exact laws covering their behaviour. - What would be the significance of these results for our knowledge of the historically given culture or any individual phase thereof, such as capitalism, in its development and cultural significance? As an analytical tool, it would be as useful as a textbook of organic chemical combinations would be for our knowledge of the biogenetic aspect of the animal and plant world. In each case, certainly an important and useful preliminary step would have been taken. In neither case can concrete reality be deduced from "laws" and "factors." This is not because some higher mysterious powers reside in living phenomena (such as "dominants," "entelechies," or whatever they might be called). This, however, presents a problem in its own right. The real reason is that the analysis of reality is concerned with the configuration into which those (hypothetical!) "factors" are arranged to form a cultural phenomenon which is historically significant to us. Furthermore, if we wish to "explain" this individual configuration "causally" we must invoke other equally individual configurations on the basis of which we will explain it with the aid of those (hypothetical!) "laws."

The determination of those (hypothetical) "laws" and "factors" would in any case only be the first of the many operations which would lead us to the desired type of knowledge. The analysis of the historically given individual configuration of those "factors" and their significant concrete interaction, conditioned by their historical context and especially the rendering intelligible of the basis and type of this significance would be the next task to be achieved. This task must be achieved, it is true, by the utilisation of the preliminary analysis, but it is nonetheless an entirely new and distinct task. The tracing as far into the past as possible of the individual features of these historically evolved configurations which are contemporaneously significant, and their historical explanation by antecedent and equally individual configurations would be the third task. Finally the prediction of possible future constellations would be a conceivable fourth task.

For all these purposes, clear concepts and the knowledge of those (hypothetical) "laws" are obviously of great value as heuristic means - but only as such. Indeed they are quite indispensable for this purpose. But even in this function their limitations become evident at a decisive point. In stating this, we arrive at the decisive feature of the method of the cultural sciences. We have designated as "cultural sciences" those disciplines which analyse the phenomena of life in terms of their cultural significance. The significance of a configuration of cultural phenomena and the basis of this significance cannot however be derived and rendered intelligible by a system of analytical laws, however perfect it may be, since the significance of cultural events presupposes a value-orientation toward these events. The concept of culture is a value-concept. Empirical reality becomes "culture" to us because and insofar as we relate it to value ideas. It includes those segments and only those segments of reality which have become significant to us because of this value-relevance. Only a small portion of existing concrete reality is colored by our value-conditioned interest and it alone is significant to us. It is significant because it reveals relationships which are important to us due to their connection with our values. Only because and to the extent that this is the case is it worthwhile for us to know it in its individual features. We cannot discover, however, what is meaningful to us by means of a "presuppositionless" investigation of empirical data. Rather, perception of its meaningfulness to us is the presupposition of its becoming an object of investigation. Meaningfulness naturally does not coincide with laws as such, and the more general the law the less the coincidence. For the specific meaning which a phenomenon has for us is naturally not to be found in those relationships which it shares with many other phenomena.

The focus of attention on reality under the guidance of values which lend it significance and the selection and ordering of the phenomena which are thus affected in the light of their cultural significance is entirely different from the analysis of reality in terms of laws and general concepts. Neither of these two types of the analysis of reality has any necessary logical relationship with the other. They can coincide in individual instances but it would be most disastrous if their occasional coincidence caused us to think that they were not distinct in principle. The cultural significance of a phenomenon, e.g., the significance of exchange in a money economy, can be the fact that it exists on a mass scale as a fundamental component of modern culture. But the historical fact that it plays this role must be causally explained in order to render its cultural significance understandable. The analysis of the general aspects of exchange and the technique of the market is a - highly important and indispensable - preliminary task. For not only does this type of analysis leave unanswered the question as to how exchange historically acquired its fundamental significance in the modern world; but above all else, the fact with which we are primarily concerned, namely, the cultural significance of the money-economy - for the sake of which we are interested in the description of exchange technique, and for the sake of which alone a science exists which deals with that technique - is not derivable from any "law." The generic features of exchange, purchase, etc., interest the jurist - but we are concerned with the analysis of the cultural significance of the concrete historical fact that today exchange exists on a mass scale. When we require an explanation, when we wish to understand what distinguishes the social-economic aspects of our culture, for instance, from that of Antiquity, in which exchange showed precisely the same generic traits as it does today, and when we raise the question as to where the significance of "money economy" lies, logical principles of quite heterogenous derivation enter into the investigation. We will apply those concepts with which we are provided by the investigation of the general features of economic mass phenomena - indeed, insofar as they are relevant to the meaningful aspects of our culture, we shall use them as means of exposition. The goal of our investigation is not reached through the exposition of those laws and concepts, precise as it may be. The question as to what should be the object of universal conceptualisation cannot be decided "presuppositionlessly" but only with reference to the significance which certain segments of that infinite multiplicity which we call "commerce" have for culture. We seek knowledge of an historical phenomenon, meaning by historical: significant in its individuality. And the decisive element in this is that only through the presupposition that a finite part alone of the infinite variety of phenomena is significant, does the knowledge of an individual phenomenon become logically meaningful. Even with the widest imaginable knowledge of "laws," we are helpless in the face of the question: how is the causal explanation of an individual fact possible - since a description of even the smallest slice of reality can never be exhaustive? The number and type of causes which have influenced any given event are always infinite and there is nothing in the things themselves to set some of them apart as alone meriting attention. A chaos of "existential judgments" about countless individual events would be the only result of a serious attempt to analyse reality "without presuppositions." And even this result is only seemingly possible, since every single perception discloses on closer examination an infinite number of constituent perceptions which can never be exhaustively expressed in a judgment. Order is brought into this chaos only on the condition that in every case only a part of concrete reality is interesting and significant to us, because only it is related to the cultural values with which we approach reality. Only certain sides of the infinitely complex concrete phenomenon, namely those to which we attribute a general cultural significance, are therefore worthwhile knowing. They alone are objects of causal explanation. And even this causal explanation evinces the same character; an exhaustive causal investigation of any concrete phenomena in its full reality is not only practically impossible - it is simply nonsense. We select only those causes to which are to be imputed in the individual case, the "essential" feature of an event. Where the individuality of a phenomenon is concerned, the question of causality is not a question of laws but of concrete causal relationships; it is not a question of the subsumption of the event under some general rubric as a representative case but of its imputation as a consequence of some constellation. It is in brief a question of imputation. Wherever the causal explanation of a "cultural phenomenon" - a "historical individual" is under consideration, the knowledge of causal laws is not the end of the investigation but only a means. It facilitates and renders possible the causal imputation to their concrete causes of those components of a phenomenon the individuality of which is culturally significant. So far and only so far as it achieves this, is it valuable for our knowledge of concrete relationships. And the more "general" (i.e., the more abstract) the laws, the less they can contribute to the causal imputation of individual phenomena and, more indirectly, to the understanding of the significance of cultural events.

What is the consequence of all this?

Naturally, it does not imply that the knowledge of universal propositions, the construction of abstract concepts, the knowledge of regularities and the attempt to formulate "laws" have no scientific justification in the cultural sciences. Quite the contrary, if the causal knowledge of the historians consists of the imputation of concrete effects to concrete causes, a valid imputation of any individual effect without the application of "nomological" knowledge - i.e., the knowledge of recurrent causal sequences - would in general be impossible. Whether a single individual component of a relationship is, in a concrete case, to be assigned causal responsibility for an effect, the causal explanation of which is at issue, can in doubtful cases be determined only by estimating the effects which we generally expect from it and from the other components of the same complex which are relevant to the explanation. In other words, the "adequate" effects of the causal elements involved must be considered in arriving at any such conclusion. The extent to which the historian (in the widest sense of the word) can perform this imputation in a reasonably certain manner, with his imagination sharpened by personal experience and trained in analytic methods, and the extent to which he must have recourse to the aid of special disciplines which make it possible, varies with the individual case. Everywhere, however, and hence also in the sphere of complicated economic processes, the more certain and the more comprehensive our general knowledge the greater is the certainty of imputation. This proposition is not in the least affected by the fact that even in the case of all so-called "economic laws" without exception, we are concerned here not with "laws" in the narrower exact natural-science sense, but with adequate causal relationships expressed in rules and with the application of the category of "objective possibility." The establishment of such regularities is not the end but rather the means of knowledge. It is entirely a question of expediency, to be settled separately for each individual case, whether a regularly recurrent causal relationship of everyday experience should be formulated into a "law." Laws are important and valuable in the exact natural sciences, in the measure that those sciences are universally valid. For the knowledge of historical phenomena in their concreteness, the most general laws, because they are most devoid of content, are also the least valuable. The more comprehensive the validity - or scope - of a term, the more it leads us away from the richness of reality since in order to include the common elements of the largest possible number of phenomena, it must necessarily be as abstract as possible and hence devoid of content. In the cultural sciences, the knowledge of the universal or general is never valuable in itself.

The conclusion which follows from the above is that an "objective" analysis of cultural events, which proceeds according to the thesis that the ideal of science is the reduction of empirical reality to "laws," is meaningless. It is not meaningless, as is often maintained, because cultural or psychic events for instance are "objectively" less governed by laws. It is meaningless for a number of other reasons. Firstly, because the knowledge of social laws is not knowledge of social reality but is rather one of the various aids used by our minds for attaining this end; secondly, because knowledge of cultural events is inconceivable except on a basis of the significance which the concrete constellations of reality have for us in certain individual concrete situations. In which sense and in which situations this is the case is not revealed to us by any law; it is decided according to the value-ideas in the light of which we view "culture" in each individual case. "Culture" is a finite segment of the meaningless infinity of the world process, a segment on which human beings confer meaning and significance. This is true even for the human being who views a particular culture as a mortal enemy and who seeks to "return to nature." He can attain this point of view only after viewing the culture in which he lives from the standpoint of his values, and finding it "too soft." This is the purely logical-formal fact which is involved when we speak of the logically necessary rootedness of all historical entities in "evaluative ideas." The transcendental presupposition of every cultural science lies not in our finding a certain culture or any "culture" in general to be valuable but rather in the fact that we are cultural beings, endowed with the capacity and the will to take a deliberate attitude toward the world and to lend it significance. Whatever this significance may be, it will lead us to judge certain phenomena of human existence in its light and to respond to them as being (positively or negatively) meaningful. Whatever may be the content of this attitude, these phenomena have cultural significance for us and on this significance alone rests its scientific interest. Thus when we speak here of the conditioning of cultural knowledge through evaluative ideas (following the terminology of modern logic), it is done in the hope that we will not be subject to crude misunderstandings such as the opinion that cultural significance should be attributed only to valuable phenomena. Prostitution is a cultural phenomenon just as much as religion or money. All three are cultural phenomena only because, and only insofar as, their existence and the form which they historically assume touch directly or indirectly on our cultural interests and arouse our striving for knowledge concerning problems brought into focus by the evaluative ideas which give significance to the fragment of reality analysed by those concepts.

All knowledge of cultural reality, as may be seen, is always knowledge from particular points of view. When we require from the historian and social research worker as an elementary presupposition that they distinguish the important from the trivial and that they should have the necessary "point of view" for this distinction, we mean that they must understand how to relate the events of the real world consciously or unconsciously to universal "cultural values," and to select out those relationships which are significant for us. If the notion that those standpoints can be derived from the "facts themselves" continually recurs, it is due to the naive self-deception of the specialist, who is unaware that it is due to the evaluative ideas with which he unconsciously approaches his subject matter, that he has selected from an absolute infinity a tiny portion with the study of which he concerns himself In connection with this selection of individual special "aspects" of the event, which always and everywhere occurs, consciously or unconsciously, there also occurs that element of cultural-scientific work which is referred to by the often-heard assertion that the "personal" element of a scientific work is what is really valuable in it, and that personality must be expressed in every work if its existence is to be justified. To be sure, without the investigator's evaluative ideas, there would be no principle of selection of subject-matter and no meaningful knowledge of the concrete reality. Just as without the investigator's conviction regarding the significance of particular cultural facts, every attempt to analyse concrete reality is absolutely meaningless, so the direction of his personal belief, the refraction of values in the prism of his mind, gives direction to his work. And the values to which the scientific genius relates the object of his inquiry may determine (i.e., decide) the "conception" of a whole epoch, not only concerning what is regarded as "valuable," but also concerning what is significant or insignificant, "important" or "unimportant" in the phenomena.

Accordingly, cultural science in our sense involves "subjective" presuppositions insofar as it concerns itself only with those components of reality which have some relationship, however indirect, to events to which we attach cultural significance. Nonetheless, it is entirely causal knowledge exactly in the same sense as the knowledge of significant concrete natural events which have a qualitative character. Among the many confusions which the overreaching tendency of a formal-juristic outlook has brought about in the cultural sciences, there has recently appeared the attempt to "refute" the "materialistic conception of history" by a series of clever but fallacious arguments which state that since all economic life must take place in legally or conventionally regulated forms, all economic "development" must take the form of striving for the creation of new legal forms. Hence it is said to be intelligible only through ethical maxims, and is on this account essentially different from every type of "natural" development. Accordingly the knowledge of economic development is said to be "teleological" in character. Without wishing to discuss the meaning of the ambiguous term "development," or the logically no-less-ambiguous term "teleology" in the social sciences, it should be stated that such knowledge need not be "teleological" in the sense assumed by this point of view. The cultural significance of normatively regulated legal relations and even norms themselves can undergo fundamental revolutionary changes even under conditions of the formal identity of the prevailing legal norms. Indeed, if one wishes to lose one's self for a moment in fantasies about the future, one might theoretically imagine, let us say, the "socialisation of the means of production" unaccompanied by any conscious "striving" toward this result, and without even the disappearance or addition of a single paragraph of our legal code; the statistical frequency of certain legally regulated relationships might be changed fundamentally, and in many cases, even disappear entirely; a great number of legal norms might become practically meaningless and their whole cultural significance changed beyond identification. De lege ferenda discussions may be justifiably disregarded by the "materialistic conception of history," since its central proposition is the indeed inevitable change in the significance of legal institutions. Those who view the painstaking labor of causally understanding historical reality as of secondary importance can disregard it, but it is impossible to supplant it by any type of a "teleology." From our viewpoint, "purpose" is the conception of an effect which becomes a cause of an action. Since we take into account every cause which produces or can produce a significant effect, we also consider this one. Its specific significance consists only in the fact that we not only observe human conduct but can and desire to understand it.

Undoubtedly, all evaluative ideas are "subjective." Between the "historical" interest in a family chronicle and that in the development of the greatest conceivable cultural phenomena which were and are common to a nation or to mankind over long epochs, there exists an infinite gradation of "significance" arranged into an order which differs for each of us. And they are, naturally, historically variable in accordance with the character of the culture and the ideas which rule men's minds. But it obviously does not follow from this that research in the cultural sciences can only have results which are "subjective" in the sense that they are valid for one person and not for others. Only the degree to which they interest different persons varies. In other words, the choice of the object of investigation and the extent or depth to which this investigation attempts to penetrate into the infinite causal web, are determined by the evaluative ideas which dominate the investigator and his age. In the method of investigation, the guiding "point of view" is of great importance for the construction of the conceptual scheme which will be used in the investigation. In the mode of their use, however, the investigator is obviously bound by the norms of our thought just as much here as elsewhere. For scientific truth is precisely what is valid for all who seek the truth.

Source: Max Weber, Sociological Writings. Edited by Wolf Heydebrand, published in 1994 by Continuum. sections on foundations reproduced here.

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