Tag Archives: Max Weber

What society defines as “sinful” and ranking the most sinful cities

Posted on by

A recent Wallethub list of the “most sinful cities in America” is built on this definition of sin:

Photo by Pavel Danilyuk on Pexels.com

“Regardless of any particular religious tenets, certain activities are considered ‘sinful’ by society as a whole. Sometimes, these activities are always bad, like violent crimes or identity theft. In other cases, they may be relatively harmless in moderation but incredibly destructive when not kept under control, such as alcohol use or gambling. The most sinful cities are those where illicit activities and vices alike are the most widespread.” – Chip Lupo, WalletHub Analyst…

To determine the most sinful cities in America, WalletHub compared 182 cities — including the 150 most populated U.S. cities, plus at least two of the most populated cities in each state — across seven key dimensions: 1) Anger & Hatred, 2) Jealousy, 3) Excesses & Vices, 4) Greed, 5) Lust, 6) Vanity and 7) Laziness.

We examined those dimensions using 37 relevant metrics listed below with their corresponding weights. Each metric was graded on a 100-point scale, with a score of 100 representing the highest level of sinfulness.

I find intriguing the idea that sins as defined by American society are less about religious traditions and more about social constructions of sin. Where do these ideas about sin come from and who defines them? The seven categories seem like they could match up with the traditional seven deadly sins.

If Americans see a list about sins, how many connect that to a religious meaning rather than a social meaning? If Americans grow up loosely connected to religion or are not connected at all, how do they learn about sin? Perhaps sin is more like modern capitalism which sociologist Max Weber argued lost it religious motivations and meanings decades ago. Are these measures good proxies for secularized sins?

Looking at the list of cities, some would not be a surprise. Others might be. For example, a number of cities in what would be considered the Bible Belt make the top 10. There are also some cities that some Americans might assume are higher than they are (Washington, D.C., at #35 and San Francisco at #42, for two examples).

An example of running into an academic argument that causes one to pause

Posted on by

I like to read and I see a lot of texts and information. But, sometimes a sentence or paragraph or idea sticks out and makes me stop. Here is one such recent example:

Photo by NIC LAW on Pexels.com

Adam Smith wrote the Wealth of Nations (1776) in a mercantilist era, when the only free market was the slave trade, about which he wrote nothing (Appleby 2010). He was thus not describing existing conditions. Instead, he was proposing an answer to the most important question to thinkers of his time: how to sustain a social order outside of a theological framework in which God served as both keystone and source of legitimation (Dumont 1977; Rosanvallon 1979; Carrier 1997). Early industrialization and the rise of the bourgeoisie had threatened the theological foundations of monarchical and noble rule. In response, Enlightenment political philosophy produced two conceptual pillars for the new society. One was the State, founded on popular sovereignty and the social contract. The other was the Market, based on a supposed natural right to property and the freedom to exchange (Donegani and Sadoun 2007; Audard 2009). The Classical economists’ ideal, self-regulating market, in other words, was a mechanism to replace God. (Gauthier, Francois and James Spickard. 2023. “”Pay No Attention to That Man Behind the Curtain”: a Critique of the Rational Choice Approach to Religion.” Method and Theory in the Study of Religion 35:151)

I do not have the expertise to weigh these claims. But, the final sentence caught my attention: in the shift away from religion, the market could be a substitute. Appealing to the workings of the market could fit where previously people and institutions might have appealed to religion. Where might this fit with Weber’s argument that the intertwining of religion and capitalism faded away as economic and rational logic took over? How does this fit with certain religious traditions and institutions that embrace a free market logic that might have attempted to replace them?

Because it is the end of the semester, I have limited time to follow up on this. Yet, I will explore more later. And I can clearly remember other books and articles that produced “aha” moments or unlocked a series of thoughts and other ideas that proved interesting. Maybe someday I will compile a list of such sources; they do not necessarily come along often and they are worth noting.

Do big bureaucracies or democracies have customer-service problems?

Posted on by

Americans can find it difficult to find accountability with government or businesses:

Democracy’s ideal is built on a foundation of accountability. In the past, many, if not most, of the decisions that mattered to our lives were taken by people and businesses that felt close to us. That’s not the case anymore. Now all roads seem to lead to bad hold music.

Whenever we encounter a problem we didn’t create—like my outrageous electricity charge, or vacations ruined by an incompetent airline, or hospital-billing errors, or a mix-up at the IRS—all we can really do is go online for a customer-service number and cross our fingers that, by some miracle, the call won’t consume the entire day, or worse. When a person coping with cancer treatment spends hours on the phone with her insurance company or Medicaid, she may wonder why her society is so cruel, or so incompetent, or both. And she may start to see the appeal of a demagogue who promises to deliver simple solutions: the “I alone can fix it” candidate…

In the European Union, if an airline causes a flight delay of more than three hours, it has to pay you 250 to 600 euros, depending on the length of the flight. In the U.K., when a train is more than 15 minutes late, I can go to a website and, in a few minutes, demand financial compensation.

For the most part in America, when you screw up, you pay, but when corporations or governments screw up, nobody pays. Even when protections do exist, they’re difficult to navigate, or are unknown to most citizens. Other democracies have made clear it doesn’t have to be that way. It’s not rocket science to solve such maddening everyday problems, and American democracy would be better off if the government devoted more effort to it.

Government could indeed be more on the side of residents rather than the side of corporations and itself.

But, I wonder if a good number of Americans would see this as an inevitable function of the size of government or business. When these actors become large, it can be harder for decisions to be made and mistakes righted. Big government and big business become caught up in trying to achieve their own goals rather than caring about the little people.

There is a long history of this thinking in the United States. How much should the federal or state government control? Do the best ideas come from established entities or from startups and more nimble organizations? It is also part of the appeal of suburbs to many where residents can have more access to and more participation in local government and decisions. One perception is that local governments have to make things work for everyday life to go on.

As sociologist Max Weber noted, bureaucracies can be efficient and necessary in the modern era but they can also lead to an iron cage. Can governments that clearly work for the people reduce this feeling of the iron cage?

Max Weber, American capitalism, and betting on weather

Posted on by

In having a class recently read several chapters of Max Weber’s The Protestant Ethic and the Spirit of Capitalism, I was struck by one of the conclusions:

In the field of its highest development, in the United States, the pursuit of wealth, stripped of its religious and ethical meaning, tends to become associated with purely mundane passions, which often actually give it the character of sport.

According to Weber, by the early 1900s the practice of capitalism in the United States was taking on “the character of sport.”

How much more might this be true today? I then read a story about betting on the weather is taking off:

Photo by Ralph W. lambrecht on Pexels.com

Weather betting emerged and gained popularity during the pandemic.

“When the pandemic hit and sports shut down in March, most people will remember the NCAA tournament was canceled and within a day virtually everything shut down. There was nothing to bet on. The sports world naturally shut down and sports books were looking for something to attract customers. One of the popular things that emerged was betting on Russian table tennis and another was betting on the weather,” says Holden…

“There will be a proposition like, ‘Will there be rain on this day?’ and then individuals can select yes or no. Much like in over under betting for sports, the bookmaker sets a line where the total points can either go over or under and the better selects which will occur.”

Betting laws are strict in the U.S. and at the moment, weather betting is not regulated. However, it is allowed in places like Canada where sportsbooks are taking bets on the weather.

Some might say that betting on the weather is just another opportunity for gamblers to try to make money and for those in the gambling industry to make money. Following the quote from Weber above, perhaps it is just another outworking of capitalism in the United States. Why not make it like a sport? Why not try to generate money off the weather?

Religion, work, and Silicon Valley

Posted on by

A new sociology book looks at how a number of Silicon Valley leaders embraced religion as they also created a unique work culture:

Photo by Fox on Pexels.com

Author and sociologist Carolyn Chen calls this philosophy “techtopia,” where “people find their highest fulfillment in the utopian workplace.”…

Chen’s research subjects are almost all men, and most are white or Asian. Eighty percent had moved from places outside Silicon Valley, marooned there without the support structures of family, friends or community. Chen describes them as “far from home, alone, young, impressionable.” Work is their only outlet to fill in the “meaning” gap…

While Silicon Valley may be the epicenter of experimental self-improvement (just check out how many tech workers fast or microdose psychedelics to achieve greater clarity or productivity), the “work as religion” philosophy has spread across the country. According to Chen, almost every Fortune 500 company has some kind of religiosity baked into its corporate structure — from inspiring mission statements to charismatic leaders — and many companies have actively gone “spiritual” to drive up the bottom line.

For the past 40 years, the workplace has successfully unseated religious institutions as a primary meaning maker, right after family, according to a recent Pew survey. High-income employees work longer hours than ever and are less likely to consider themselves religious, writes Chen. People who don’t have any religion — “religious nones” — have tripled in the past quarter century. At the same time, corporations have changed their strategies, using new incentive structures like gain sharing and stock options to bring people into the corporate “family.”

Going back to the early days of sociology, is the Silicon Valley marriage of religion and work more like:

  1. Marx’s suggestion that religion is a tool used by the capitalists – who own the means and modes of production – to distract workers from the reality that they are being exploited.
  2. Weber’s idea that religious ideas could transform economic systems; is this less about religion being connected to work and more about religion fundamentally changing work?
  3. Durkheim’s argument that people will no longer need religion as humans embrace a brotherhood of people and progress.

There might be some merit to all of these. If humans are meaning-making creatures, they will continue to make meaning – and ultimate meaning – in the midst of their day-to-day realities. Yet, since we are right in the middle of this transformation, it is not certain that it will necessarily continue. Do American workers like the idea that work is the primary meaning-maker?

Charismatic authority and football coaches as “leaders of men”

Posted on by

The Chicago Bears hired a new head coach this week. Prior to the hire, the conversation about what qualities the new coach should have reminded me of sociologist Max Weber’s definition of charismatic authority. Here is how one scholar summarizes the concept:

Photo by football wife on Pexels.com

According to Max Weber’s concept of “charismatic authority,” charisma is based on a social relationship between the charisma holder and the charisma believer. The Weberian perspective is not focused on analyzing the personality of the charismatic leader, but rather on the structure of the charismatic social relationship. The social structure that comes out of a charismatic relationship represents an emotional collectivization held together by an emotional bond with the leader. A charismatic leader is not only a person who is given great expectations and trust and to whom special skills are attributed. A charismatic leader constitutes a new leadership, a new structure of social relationships, and a new cognitive definition of the situation of social action.

Contrast this with some of what I heard a successful coach should be able to do:

-connect with players

-hold players accountable for performance

-have a track record of success

-help players develop and grow

-command any situation

-show confidence

-have a plan and execute it

-build and sustain a (successful) culture

-WIN!

Many of these traits can be expressed in different ways. Measuring some of them is difficult. Can a number of them only be ascertained by having a close relationship with the coach and/or being in the same room and experiencing the charisma and magnetism of that coach?

To some degree, these traits apply to numerous leadership roles. The football coach as a “leader of men” is glamorized and masculinized but business, civic, and political leaders are supposed to embody at least a few of these these traits as well. Those who do well might have the charismatic authority, those who do not make it do not.

Max Weber, Bernie Sanders, and a difficult revolution

Posted on by

Why not have more sociological theory applied to the 2016 election? Here is one application of Weber’s ideas to Bernie Sander’s chances for starting a revolution:

Max Weber, the great sociologist best remembered for coining the phrase “Protestant work ethic,” would have loved Sunday’s Democratic debate. Leaving aside the sad and quixotic figure of Martin O’Malley, the two main contenders Hillary Clinton and Bernie Sanders perfectly illustrated a distinction Weber made in his classic 1919 essay “Politics as a Vocation.” In that essay, Weber distinguished between two different ethical approaches to politics, an “ethics of moral conviction” and an “ethics of responsibility.”

Sanders is promoting an “ethics of moral conviction” by calling for a “political revolution” seeking to overthrow the deeply corrupting influence of big money on politics by bringing into the system a counterforce of those previously alienated, including the poor and the young. Clinton embodies the “ethics of responsibility” by arguing that her presidency won’t be about remaking the world but trying to preserve and build on the achievements of previous Democrats, including Obama.

The great difficulty Sanders faces is that given the reality of the American political system (with its divided government that has many veto points) and also the particular realities of the current era (with an intensification of political polarization making it difficult to pass ambitious legislation through a hostile Congress and Senate), it is very hard to see how a “political revolution” could work.

Read Weber’s piece here and a summary here. As I skim through the original piece, it is a reminder of Weber’s broad insights as well as his occasional interest in addressing current conditions (political unrest in Germany). Wouldn’t Weber suggest that either Sanders needs (1) a ridiculous amount of charisma (which he has to some degree to come this far in politics) and/or (2) unusually large-scale support from the public in order to counter the power of  existing government? Reaching either objective this time around may prove too difficult…

The decline of sociological interest in rural areas

Posted on by

While addressing rural poverty, this article discusses why sociologists pay more attention to cities:

American disinterest in the poverty of its own pastoral lands can be traced across the Atlantic Ocean and back several hundred years to the origins of social sciences in academia. The rise of these disciplines coincided with the Industrial Revolution and the mass migration of peasants from the country into cities. As an effect of these circumstances, the leading theorists of the era—Karl Marx, Emile Durkheim and Max Weber—were primarily concerned with living conditions in cities and industrializing societies, setting the foundation for the metro-centrism that continues to characterize the social sciences.

“In academia, there’s an urban bias throughout all research, not just poverty research. It starts with where these disciplines origins—they came out of the 1800’s—[when] theorists were preoccupied with the movement from a rural sort of feudal society to a modern, industrial society,” Linda Lobao, a professor of rural sociology at Ohio State University, tells Rural America In These Times. “The old was rural and the feudal and the agricultural and the new was the industry and the city.”

Similarly, the advent of the study of poverty in sociology departments across the United States during the Progressive Era centered nearly exclusively on the metropolis. In the 1920s and 1930s, the University of Chicago’s influential School of Sociology utilized the city of Chicago as a laboratory for the development of the discipline. According to an article published in Annual Review of Sociology by sociologists Ann Tickamyer and Silvia Duncan, poverty in the city was “one of the many social pathologies associated with urbanization, mass immigration, and industrialization”—issues that were at the heart of the Progressive movement.

Lobao explains that around the same time there arose a “small,” but “vibrant” contingent of rural sociologists at Penn State, University of Wisconsin Madison, Cornell, Ohio State and University of Illinois Champaign-Urbana. But the role of rural sociology, she says, has remained perpetually marginalized, a “residual category” outside of the mainstream discourse. Today, it is not uncommon to see rural sociologists placed into colleges of agriculture, where corporations like Monsanto rule, rather than sociology departments—pushing them further into the recesses of the social sciences.

American sociologists have a number of blind spots and this one is when I’m aware of as an urban sociologist. While the founders of sociology were not primarily focused on cities, many of the changes they observed were based on urbanization. Marx, Durkheim, and Weber wrestled with the changes from agrarian societies to city-based industrialized systems. The first major sociology programs in the United States – places like Chicago, Columbia, and Harvard – tended to be in or near large cities and this still holds true today. This all happened as the United States rapidly transitioned in 100 years from a rural country in the early 1900s to a society where more than 80% of the population lives in metropolitan areas. What’s left behind? Those places further away from the major research schools – which I would argue also includes suburbs – that sociologists find less exciting and tend to generalize about.

There are occasional counterexamples to the urban focus of American sociology. For example, see Robert Wuthnow’s 2013 book on rural America.

Applying Weber’s concept of disenchantment to Jurassic World

Posted on by

A journalist suggests Weber’s “disenchantment” could explain a world where scientists create new dinosaurs:

Yet the Indominus Rex’s business necessity is itself born of a spiritual void arguably endemic to capitalism itself. If “Jurassic Park” owes its ancestry to Mary Shelley’s Frankenstein, there’s a straight line between “Jurassic World” and Max Weber, the early 20th century German thinker whose celebrated 1917 lecture “Science As A Vocation” is one of the source texts for an important sociological concept known as “disenchantment.”

“Disenchantment” is the process through which empiricism replaces mysticism as an organising and motivating principle for both individuals and society at large. For Weber, the rise of capitalism meant that the rigors of daily existence started to find meaning through earthly and numerable concerns, rather than through one’s relation to an ineffable metaphysical power. In a sense, disenchantment is shorthand for the victory of the market over religion…

This is the movie about the moral, spiritual, and economic crisis of boredom at a dinosaur park. The crisis is not as far-fetched as it seems. We’re in the era where the Lourve, repository of the some of the world’s most sublime artistic accomplishments, isn’t immune from the selfie stick plague. There are now classes dedicated to taking Instagram photos of food. Look at all these people with their smart-phones out as Nationals pitching demigod Max Scherzer closed in on a (tragically blown) perfect game on June 20th. Layers of distraction and disenchantment separate people from even the rarest and most spectacular of events, even when they’re unfolding directly in front of them…

The movie is a kind of sly meta-joke about the traditional entertainment industry’s finely-honed ability to shovel as much brand identification and fan service down audiences’ throats as is humanly possible. The Indominus Rex — really just a larger, more violent version of “Jurassic Park’s” T-Rex — embodies the soul-deadening, almost self-destructive character of an industry whose primary commercial readout seems to be monstrous retreads. It’s a movie about the movies’ failure to impress audiences, and those audience’s enduring inability to be impressed by anything that’s genuinely new.

And that is why we continue to read and teach Max Weber in sociology courses from the introductory level to graduate school. If this was the subject of an end-of-the-semester research paper in a theory course, it could end up being pretty good. As noted here, Weber saw some of the benefits of capitalism and modernity but was pretty prescient regarding its consequences. Even critiques of the system – such as this film which highlights the downsides of science and progress – still have to play by the same rules, meaning that it has to sell to the mass public to be considered a “success.”

Myers-Briggs not scientifically valid but offers space for self-reflection, ideal types

Posted on by

Critics argue the Myers-Briggs Personality Test doesn’t stand up to scientific scrutiny:

The obvious criticism of this test is that it’s based on dichotomies. Are you perceiving or judging? Introverted or extroverted? You must choose. This reeks of pseudo-science. Of course, most of us don’t fall clearly on one side or the other. When the specific introvert vs. extrovert duality was a hot topic a few years ago, many writers persuasively argued against reducing socialization patterns to a simplistic either/or. Indeed, reams of psychological literature debunks MBTI as wildly inconsistent—many people will test differently within weeks—and over reliant on polarities. For instance, someone can certainly be both deeply thinking and feeling, and we all know folks who appear to be neither. “In social science, we use four standards: are the categories reliable, valid, independent, and comprehensive? For the MBTI, the evidence says not very, no, no, and not really,” organizational psychologist Adam Grant wrote in Psychology Today after reviewing all the science on MBTI. It’s pretty damning.

But the same journalist admits she still finds the test useful:

Any means for busy adults to take time to comprehend ourselves and see how our styles converge and diverge from others has a use—and more honestly, it’s fascinating. So while I remain skeptical of MBTI’s accuracy and I don’t think the test should be given to children and then treated like a blueprint for their future life, I’m optimistic about its potential to make us feel less alone and less hamstrung by our imperfections. A smart aleck might observe drily that this idealistic conclusion was foreordained: “how typically ENFP of you.” Guilty as charged.

So perhaps the Myers-Briggs is only helpful in that it gives people an excuse to engage in self-reflection. Is self-reflection only possible today (and not viewed as indulgent or unnecessary) when given a pseudo-scientific veneer?

Organizational psychologist Adam Grant gives two reasons Myers-Briggs has been so popular:

Murphy Paul argues that people cling to the test for two major reasons. One is that thousands of people have invested time and money in becoming MBTI-certified trainers and coaches. As I wrote over the summer, it’s awfully hard to let go of our big commitments. The other is the “aha” moment that people experience when the test gives them insight about others—and especially themselves. “Those who love type,” Murphy Paul writes, “have been seduced by an image of their own ideal self.” Once that occurs, personality psychologist Brian Little says, raising doubts about “reliability and validity is like commenting on the tastiness of communion wine. Or how good a yarmulke is at protecting your head.”

Perhaps this “ideal self” concept could be analogous to Max Weber’s ideal types. Social scientists do a lot of categorizing as they empirically observe the social world but it can be difficult (Weber suggests pretty much impossible) to exhaustively describe and explain social phenomena. Ideal types can provide analytical anchors that may not be often found in reality but provide a starting point. Plus, using ideal types of personality might help give individuals something to aspire to.