Weber 1
Legal, traditional, and charismatic are...
pure/ideal types of legitimate authority.
What is "a state"?
"a state is a human community that (successfully) claims the monopoly of the legitimate use of physical force within a given territory" (78). the state is considered the sole source of the right to use violence.
This term is the probability that by virtue of habituation a command will receive prompt and automatic obedience in stereotyped forms, on the part of a given group of persons.
Discipline (p. 16). habituation uncritical and unresisting mass obedience.
What is "politics"?
"politics" = striving to share or striving to influence the distribution of power.
This term is the probability that one actor within a social relationship will be in a position to carry out his own will despite resistance.
Power, on page 15
After the army, this agency trains men for discipline.
“The discipline of the army gives birth to all discipline. The large-scale economic organization is the second great agency which trains men for discipline” (37). “Military discipline is the ideal model for the modern capitalist factory” (38). “the optimal profitability of the individual worker is calculated like that of any material means of production” “The ever-widening grasp of discipline irresistibly proceeds with the rationalization of the supply of economic and political demands. This universal phenomenon increasingly restricts the importance of charisma and of individually differentiated conduct” (39).
In The Protestant Ethic, Weber explains that, for Protestants, wealth or riches are dangerous or bad only when...
"they tempt us to idleness and sinful indulgence; and striving for riches is only dangerous when it is done with the aim of later leading a carefree life of pleasure" (108).
This directly influenced the development of capitalism.
Ascetic Protestantism.
These are the two ways of making politics one's vocation.
"Either one lives ‘for’ politics or one lives ‘off’ politics… man does both… the distinction economic. He who strives to make politics a permanent source of income lives off politics as a vocation… to be able to live ‘for’ politics [...] the politician must be wealthy or must have a personal position in life which yields a sufficient income” (85) “For”- One enjoys exercising power or he bolsters his self-esteem by serving a “cause” he gives his own life a meaning.
This term means "norms which are directly guaranteed by legal coercion..."
"law" (Economy and Society, 313).
Without this, we'd have no formal law.
"the decisive cooperation of trained [law] specialists... the professional lawyer... specialized, rational training"(Economy and Society, 775).
This is the attitude which, in pursuit of a calling, "strives systematically for profit for its own sake..."
the "spirit of capitalism" (19)
The civil servant, unlike, the politician...
"According to his proper vocation, the genuine official will not engage in politics… he shall not do precisely what the politician, the leader as well as his following, must always and necessarily do, namely, fight. To take a stand, to be passionate--is the politician’s element, and above all the element of the political leader… the opposite of the civil servant. The honor of the civil servant is vested in his ability to execute conscientiously the order of the superior authorities, exactly as if the order agreed with his own conviction… Without this moral discipline and self-denial, in the highest sense, the whole apparatus would fall to pieces. The honor of the political leader lies precisely in an exclusive personal responsibility for what he does, a responsibility he cannot and must not reject or transfer” (94-95).
The two primary sources of new legal norms.
"first, the standardization of certain consensual understandings... which are made with increasing deliberateness by individuals who, aided by professional 'counsel,' demarcate their respective spheres of interest; and second, judicial precedent" (Economy and Society, 759).
Unlike Marx, on the relationship between law and society, Weber believed
that "under certain conditions, a 'legal order' can remain unchanged while economic relations are undergoing a radical transformation" (Economy and Society, 333-334).
These belong to the same continuum with transitions.
Law, convention, and custom (Economy and Society, 319).