Max Weber Quotes
The fate of our times is characterized by rationalization and intellectualization and, above all, by the disenchantment of the world.
The ability of mental concentration, as well as the absolutely essential feeling of obligation to one’s job, are here most often combined with a strict economy which calculates the possibility of high earnings, and a cool self-control and frugality which enormously increase performance.
The ultimately possible attitudes toward life are irreconcilable, and hence their struggle can never be brought to a final conclusion.
Remember, that money is of the prolific, generating nature. Money can beget money, and its offspring can beget more, and so on.
In a democracy the people choose a leader in whom they trust. Then the chosen leader says, 'Now shut up and obey me.' People and party are then no longer free to interfere in his business.
No one knows who will live in this cage in the future, or whether at the end of this tremendous development entirely new prophets will arise, or there will be a great rebirth of old ideas and ideals, or, if neither, mechanized petrifaction, embellished with a sort of convulsive self-importance. For of the last stage of this cultural development, it might well be truly said: 'Specialists without spirit, sensualists without heart; this nullity imagines that it has attained a level of civilization never before achieved.
The process of sanctifying life could thus almost take on the character of a business enterprise.
Work hard in your calling.
No sociologist, for instance, should think himself too good, even in his old age, to make tens of thousands of quite trivial computations in his head and perhaps for months at a time.
The intellect, like all cultural values, has created an aristocracy based on the possession of rational culture and independent of all personal ethical qualities of man. The aristocracy of intellect is hence an unbrotherly aristocracy.
Specialists without spirit, sensualists without heart; this nullity imagines that it has attained a level of civilization never before achieved.
The fortunate man is seldom satisfied with the fact of being fortunate, beyond this he needs to know that he has a right to his good fortune. He wants to be convinced he deserves it and above all that he deserves it in comparison with others. Good fortune, thus wants to be legitimate fortune.
Beware of thinking all your own that you possess, and of living accordingly. It is a mistake that many people who have credit fall into.
Its entry on the scene was not generally peaceful. A flood of mistrust, sometimes of hatred, above all of moral indignation, regularly opposed itself to the first innovator.
Calvinist believers were psychologically isolated. Their distance from God could only be precariously bridged, and their inner tensions only partially relieved, by unstinting, purposeful labor.
The purely emotional form of Pietism is, as Ritschl has pointed out, a religious dilettantism for the leisure class.
Politics is a strong and slow boring of hard boards. It takes both passion and perspective. Certainly all historical experience confirms the truth - that man would not have attained the possible unless time and again he had reached out for the impossible. But to do that a man must be a leader, and not only a leader but a hero as well, in a very sober sense of the word. And even those who are neither leaders nor heroes must arm themselves with that steadfastness of heart which can brave even the crumbling of all hopes. This is necessary right now, or else men will not be able to attain even that which is possible today.
The final result of political action often, no regularly, stands in completely inadequate and often even paradoxical relation to its original meaning.
It's the intellectual who transforms the concept of the world into the problem of meaning.
The idea that modern labour has an ascetic character is of course not new. Limitation to specialized work, with a renunciation of the Faustian universality of man which it involves, is a condition of any valuable work in the modern world; hence deeds and renunciation inevitably condition each other to-day. This fundamentally ascetic trait of middle-class life, if it attempts to be a way of life at all, and not simply the absence of any, was what Goethe wanted to teach, at the height of his wisdom, in the Wanderjahren, and in the end which he gave to the life of his Faust. For him the realization meant a renunciation, a departure from an age of full and beautiful humanity, which can no more be repeated in the course of our cultural development than can the flower of the Athenian culture of antiquity.
As intellectualism suppresses belief in magic, the world's processes become disenchanted, lose the magical significance, and henceforth simply 'are' and 'happen' but no longer signify anything.
It is not true that good can follow only from good and evil only from evil, but that often the opposite is true. Anyone who fails to see this is, indeed, a political infant.
Low wages fail even from a purely business point of view wherever it is a question of producing goods which require any sort of skilled labour, or the use of expensive machinery which is easily damaged, or in general wherever any great amount of sharp attention or of initiative is required. Here low wages do not pay, and their effect is the opposite of what was intended. For not only is a developed sense of responsibility absolutely indispensable, but in general also an attitude which, at least during working hours, is freed from continual calculations of how the customary wage may be earned with a maximum of comfort and a minimum of exertion. Labour must, on the contrary, be performed as if it were an absolute end in itself, a calling. But such an attitude is by no means a product of nature. It cannot be evoked by low wages or high ones alone, but can only be the product of a long and arduous process of education.
It is true that the path of human destiny cannot but appal him who surveys a section of it. But he will do well to keep his small personal commentarie to himself, as one does at the sight of the sea or of majestic mountains, unless he knows himself to be called and gifted to give them expression in artistic or prophetic form. In most other cases, the voluminous talk about intuition does nothing but conceal a lack of perspective toward the object, which merits the same judgement as a similar lack of perspective toward men.
1864 - 1920