WEBVTT

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Prof: Well,
I would like very briefly to

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come back to Weber's theory of
domination.

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I deleted it from the
questions, but I promise I will

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get this back in one way or
another for the next test.

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So probably the last thing you
want to think about now is a

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test >

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, but let me still talk about
the theory of domination.

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I think this is a very
important theory--extremely

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influential and extremely
insightful.

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So let me just very briefly sum
up where we left it last time,

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and then I'll move into Weber's
theory of traditional authority.

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And last time we were talking
about the crucial distinction

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Weber makes between Macht
and Herrschaft.

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Macht is translated in
English as power;

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there is no question about this.

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The translation of
Herrschaft varies.

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It is translated either as
authority, or it is translated

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as domination.

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And I think both translations
are good.

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I think, people whom I feel
closer in my own Weber reading,

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translated it more like
domination rather than

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authority.

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And, in fact,
I think just to emphasize you

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the importance of the
translational difference,

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in the notion of
Herrschaft,

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the first four letters,
Herr,

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means the lord.

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So I think the notion of
herrschaft has very strong

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implications of asymmetrical
power relationships;

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what I think domination
captures better than authority.

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Those who translated Weber's
notion of Herrschaft as

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authority,
like Talcott Parsons,

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wanted to emphasize that Weber
looks at Herrschaft as

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something which is
authoritarian--

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right?--where somebody acts out
of authority.

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Right?

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This is not a false
translation, but misses an

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important point--namely,
Weber's interest in the way how

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power is being exercised.

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In fact it, in a way,
misses Max Weber's roots in

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Friedrich Nietzsche,
or probably even,

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I may dare so,
in Hobbes.

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Right?

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Human history is all about the
history of struggle for power.

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That's, in my reading,
Weber's fundamental idea--power

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with an important modification.

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And I gave you the citation
last lecture,

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but let me come back to this.

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Power means the likelihood that
people will obey order,

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even against resistance.

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And domination means the
likelihood that people will

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actually follow orders,
without being coerced to do so.

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So the notion of domination,
or Herrschaft,

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does imply a degree of
voluntariness,

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a minimum level of belief that
in fact those who issue orders

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do have the right to do so;
or at least it is reasonable

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that they issue orders and I
follow the orders.

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Or to come up with an even more
minimal definition of

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Herrschaft,
that I cannot see any real

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alternative under the present
circumstances but to obey the

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orders to the one who issues
these orders.

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Right?

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And this has everything to do
with the idea of legitimacy.

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And I put, at last lecture,
this little

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equation--right?--on one of the
slides, that power plus

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legitimation adds up to
domination or authority.

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So what is legitimation?

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Weber said power is really an
extreme case;

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that very little,
very--it happens very rarely

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that the one who exercises
authority, exercises simply by

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exerting power,
coercing people to obey.

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Those who are in a position of
authority try to legitimate

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their authority,
and try to come up with reasons

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why people subjected to this
authority should obey their

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authority.

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It's again very Nietzschian,
the idea.

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Right?

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That those who are exercising
power tries to internalize your

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subjugation to power in one way
or another,

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and try to create in you a
morality--

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right?--a set of principles by
which you would say,

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"Well, this probably may
be the right thing for me to

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do."

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Or, as I said,
the minimum definition,

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even if you don't particularly
like obeying orders,

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you say, "What else can I
do?

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The alternative,
if I don't obey orders,

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would be worse."

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Or about the person who issues
authority: you may not like the

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person who issues authority,
but you will say,

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"But the alternative is
worse." Right?

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So you can pick a course.

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You may not like the lecturer
all that much,

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or the way how he grades,
but there were other courses

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you did shop for and they were
even worse.

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So you picked the least worst
course.

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Right?

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You picked the lecturer who
seems to be the least boring,

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and who seems to be the most
reasonable grading your

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assignment.

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Right?

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That doesn't mean that you are
all that thrilled to be at

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lectures,
and to do assignments,

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but you have to do it,
and under the circumstances you

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go for the less evil.

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Right?

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That's, I think,
the kind of most extreme

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interpretation of Weber's idea
of legitimacy.

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But Weber also--I pointed this
word out to you--Weber said that

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all legitimacy contains an
element of a myth.

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It doesn't mean that the person
who tries to justify its

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authority is telling the truth.

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Whether it is truth or not
truth is almost beside the

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point.

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The most important issue is
that it creates a mythology

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about the reason why you have to
obey authority.

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So what I tried to underline
already in last lecture,

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that Weber's notion of
legitimacy is so much more

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sophisticated,
so less liberal,

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and so much more Nietzschian
than the idea we normally hear

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when you hear the word
legitimation.

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Right?

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Legitimation,
we see something very good.

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Right?

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A power is legitimated because
it was somebody was elected in

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fair and free elections to an
office,

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and we believe that this person
will do a great job,

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having been elected.

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Well, Weber would be more
likely to think something like

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Karzai.

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Well, under the circumstances,
probably there is no

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alternative to Afghanistan but
to have this guy as the

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president.

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Though it's very doubtful,
you know, what all those claims

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about the legitimacy of the
system are being made;

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they are pretty much a
mythology created around it.

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But otherwise the alternative
is chaos, and even this guy's

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probably better than chaos,
which would happen otherwise.

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Right?

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This is in my dark reading of
Max Weber.

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Now, as you can see,
of course, the difference from

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Marx is fundamental.

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Marx did see human history as
unfolding of modes of

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production.

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It was all struggle around
ownership, means of production,

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clash of economic interests.

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For Weber, it is not economic
interest which drives human

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history but struggle for power.

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And he can describe different
systems of authority over time,

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but it is all described on the
quality and the nature of those

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mythologies those in a position
of power come up with to

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legitimate what they are trying
to do to you.

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Right?

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So that is one fundamental
difference between Marx and

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Weber.

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There is another fundamental
difference, and you will have to

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bear this very much in mind as
this lecture on traditional

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authority unfolds.

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Though Weber develops these
different types of domination,

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primarily to describe
historical change--

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grand societies,
traditional authority,

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charismatical authority,
legal-rational authority,

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kind of describe the evolution
of humankind--

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and has a similar kind of
flavor than Marx's subsequent

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modes of production.

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But Weber does more than that.

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These three types of authority
do describe all kinds of

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organizations or social units.

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Today we can talk about
legal-rational authority,

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traditional authority,
or charismatic authority in

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contemporary society;
though he would call liberal

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market capitalism as the purest
type--

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and what pure type is,
I will talk about this in a

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minute--
of legal-rational authority.

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He will say that even in
contemporary society we have

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organizations which are based on
traditional authority.

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The most obvious example of
traditional authority--and bare

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it in mind when we will be
talking about this today--is the

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family you live in.

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Right?

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The family is primarily bound
together by tradition.

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But the very institution where
you are in now,

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universities,
do have a flavor of traditional

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authority.

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Right?

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It has a kind of ethos where at
least we teachers believe that

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you have to pay some respect to
the teachers.

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And we have all kinds of
traditional

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rituals--right?--which makes the
making, the functioning of a

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university in a way a
traditional organization.

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Right?

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There is the graduation
ceremony, when you will be

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wearing all these funny,
you know, academic dress,

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and then you are awarded a
degree,

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which is happening almost like
awarding a lordship by the

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queen.

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Right?

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The president will say,
"By the power vested in

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me",
and then by this power

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"will confer to you"--
right?--the degree of Bachelor

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of Arts or Bachelor of Sciences.

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Right?

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This is very much like
conferring the title of Lordship

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on somebody, by the Queen of
England, by the powers vested in

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her.

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Okay, so therefore Weber is
more flexible with Marx.

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No, it doesn't simply describe
society, but in every society it

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does describe certain
organizations.

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And in contemporary society we
often talk about charisma.

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And we have been talking a lot
about charisma in the last

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eighteen months.

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When we were talking about
Barack Obama and Barack Obama

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being a charismatic leader.

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Right?

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So the charisma is also
something what we very often

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invoke today,
describing the nature of

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authority somebody is
exercising.

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Okay, so that's again,
you know, just a backdrop to

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the notion of authority,
and I hope it will help you to

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locate it more in the
literature.

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Now, as I mentioned also in
last lecture,

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there are three major types of
authority.

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Traditional authority,
in which basically you have a

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personal master in charge,
and this personal master

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somehow appeals to old,
age-old, sacred rules,

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to ask you to obey his or her
commands--

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mostly his, but occasionally
her commands.

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After all, there is a queen in
England, and there were queens

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in England for a long time.

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Okay, so that's traditional
authority.

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The other one is charismatic
authority,

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where the person in charge
calls for obedience on the

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grounds that that person is
believed to have some

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supernatural,
extraordinary powers.

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And finally legal-rational
authority: authority in which

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the person who is issuing a
command is also under the same

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law as people who are obeying
orders,

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and in legal-rational authority
you do not have a personal

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master,
you do not obey a person,

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but you obey the rules and
laws.

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That's why Weber calls it
legal-rational authority.

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As a shorthand,
I think it would be more

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obvious to call it liberal
authority or a liberal system of

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authority.

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I just want to make one more--
one very brief comment,

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as we proceed to traditional
authority;

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namely, that the three types of
authorities are not exactly of

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the same ontological status.

16:36.620 --> 16:41.180
Weber basically has two major
types of authority:

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traditional authority or
legal-rational authority.

16:46.120 --> 16:50.990
Charismatic authority does not
have the longevity what

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traditional authority or
legal-rational authority has.

16:56.129 --> 16:59.879
Charismatic authority,
as we will talk about this a

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great deal, is a revolutionary
force.

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Charismatic authority usually
occurs for a relatively brief

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period of time.

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Typically the charismatic
leader is one person,

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and it is very lucky if that
one person can maintain the

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charisma for all the time this
person is in charge.

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I mean, just after nine months
of the election of President

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Obama, we see a
little--right?--withering of his

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sort of strong charismatic
appeal.

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So in order to maintain your
charisma while you are in

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office--and especially for a
lifetime--is very difficult;

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and even more difficult to
transfer charisma to another

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leader.

17:50.750 --> 17:54.170
So charismatic authority is
really a change,

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basically--as I will argue
later on--

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from one form of traditional
authority to another form of

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traditional authority,
in Max Weber.

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So therefore really the two big
types--

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traditional authority and
legal-rational authority--

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and what Marx called the
transition from feudalism to

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capitalism;
or what we understand,

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modernization is really nothing
else but the movement from

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traditional authority to
legal-rational authority.

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Okay?

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Now let me go into today's
topic, and talk about

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traditional authority.

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And first about pure type.

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I will describe his definition
of the pure type,

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but it needs a footnote what
pure type is all about.

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As I already pointed out,
Max Weber was a Kantian.

18:54.950 --> 19:00.070
That meant that Max Weber did
not believe that human

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knowledge, which completely
describes the reality,

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is possible.

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Right?

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The reality is so infinitely
rich that the concepts what we

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develop is only mental images of
this object, what we are

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developing a concept about.

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Right?

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It can never be fully
describing the subject.

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So these mental objects,
what we have in our mind about

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the object, from which we try to
develop knowledge,

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is what he calls ideal types.

19:38.490 --> 19:43.470
They are abstractions from the
world, not a precise description

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of the world.

19:44.680 --> 19:49.790
So therefore what he said:
The best what we can aim at,

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to develop ideal type,
pure types;

19:53.200 --> 19:57.200
and all realities will be
always somewhat different from

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the ideal type,
what is in our mind.

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And as human knowledge is
progressing--

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and that's what makes actually
Weber a difficult reading--

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is that in the process of
knowledge we develop an ideal

20:10.792 --> 20:13.932
type and conceptions about the
world,

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and then we go back to reality
and we see that it does not

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exhaust the reality as it is;
the reality has other important

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features we missed in the first
instance.

20:25.759 --> 20:29.889
So we go back and we redo our
ideal type;

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enrich the ideal type to
fit--to create a better fit with

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reality.

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Right?

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That's the fundamental idea.

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And that's what makes Weber so
difficult to read,

20:42.768 --> 20:45.858
because he often comes up with
an ideal type,

20:45.856 --> 20:46.976
a pure type.

20:46.980 --> 20:50.120
And he said,
"Yes but when I am reading

20:50.119 --> 20:53.479
a historical reality,
it does not quite fit;

20:53.480 --> 20:57.720
so therefore I'll redo a little
my ideal type and enrich

20:57.721 --> 20:58.571
it."

20:58.568 --> 21:02.918
So you can easily get lost when
you are reading Weber.

21:02.920 --> 21:04.820
And this is not accidental.

21:04.817 --> 21:05.307
Right?

21:05.308 --> 21:07.688
This is the methodology how he
proceeds.

21:07.690 --> 21:11.950
He does not believe that we can
attain absolute knowledge.

21:11.950 --> 21:16.480
What he believes,
that we have to strive to be

21:16.480 --> 21:22.930
able to describe what we want to
describe as precisely as we just

21:22.925 --> 21:24.835
can--as we can.

21:24.838 --> 21:27.248
So this is the idea of pure
types.

21:27.250 --> 21:33.080
So what is the pure type of
legal-rational authority--of

21:33.077 --> 21:35.617
traditional authority?

21:35.618 --> 21:39.448
First of all we have to talk
about the basis of legitimacy--

21:39.450 --> 21:44.470
just very briefly something
also about the patterns,

21:44.470 --> 21:48.560
how a staff is being recruited,
as such.

21:48.558 --> 21:54.468
And here he comes with a very
clear and simple definition.

21:54.470 --> 22:00.180
In traditional authority,
legitimacy is claimed for,

22:00.179 --> 22:05.099
and believed in,
by virtue of the sanctity of

22:05.104 --> 22:07.124
age-old rules.

22:07.118 --> 22:13.518
So the person who rules makes a
claim that this has been always

22:13.520 --> 22:18.010
this way,
and there is some sacredness

22:18.006 --> 22:22.056
in, in fact,
obeying the person who by

22:22.055 --> 22:27.775
age-old tradition was assigned
to a position of authority.

22:27.778 --> 22:31.668
Again, let me just go back to
the family.

22:31.670 --> 22:33.940
This is a classical example.

22:33.940 --> 22:41.080
The parents do have some sacred
rights to issue some commands,

22:41.082 --> 22:47.642
and we do obey parents because
it was always this way;

22:47.640 --> 22:49.900
children always had to obey
parents.

22:49.900 --> 22:53.620
To what extent they have to
obey, and what parents can do to

22:53.624 --> 22:56.154
children, may vary a little over
time.

22:56.150 --> 23:00.280
But the parents are in charge
and they are,

23:00.276 --> 23:06.266
in fact, to have the rights to
issue certain kinds of commands

23:06.269 --> 23:08.529
is widely accepted.

23:08.528 --> 23:12.548
But the word "believed
in" is also very important.

23:12.545 --> 23:13.085
Right?

23:13.088 --> 23:17.538
So the parents do not have to
force you to obey;

23:17.538 --> 23:21.868
you're beginning to believe
that it is indeed the right

23:21.865 --> 23:24.745
thing that the parents obey
order.

23:24.750 --> 23:28.950
It happens also if you
particularly dislike what they

23:28.948 --> 23:30.158
try to order.

23:30.160 --> 23:34.150
And occasionally you may not
like one of your parents,

23:34.151 --> 23:36.111
or both of your parents.

23:36.108 --> 23:39.978
Nevertheless,
you think some degree of

23:39.977 --> 23:45.217
obedience is necessary;
unless you really break the law

23:45.219 --> 23:46.659
and you run away.

23:46.661 --> 23:47.341
Right?

23:47.338 --> 23:52.408
But that is certainly an
extreme case.

23:52.410 --> 23:58.030
As it is an extreme case that
parents will force children,

23:58.027 --> 24:02.657
use coercion of children,
to obey their rule.

24:02.660 --> 24:06.500
Well occasionally they use some
degree of coercion.

24:06.500 --> 24:09.840
It's also very important in
Weber;

24:09.838 --> 24:13.758
you know, that coercion is
always present in every type of

24:13.756 --> 24:14.646
domination.

24:14.650 --> 24:18.200
Do not think that
legal-rational authority does

24:18.203 --> 24:19.753
not have coercion.

24:19.750 --> 24:23.760
In the United States,
over three million people are

24:23.757 --> 24:24.397
in jail.

24:24.397 --> 24:25.117
Right?

24:25.119 --> 24:26.779
They are being coerced.

24:26.778 --> 24:30.078
In the United States,
people occasionally are killed

24:30.084 --> 24:33.134
by the government--right?--they
are executed.

24:33.130 --> 24:36.620
So there is coercion,
even in legal-rational

24:36.624 --> 24:37.604
authority.

24:37.598 --> 24:42.578
In the most liberal democratic
society, if you break the laws

24:42.575 --> 24:44.395
you will be coerced.

24:44.400 --> 24:48.580
And if you are not breaking the
law, there is always the promise

24:48.577 --> 24:49.367
of coercion.

24:49.373 --> 24:49.973
Right?

24:49.970 --> 24:52.850
It's said, "Well under
certain circumstances you will

24:52.848 --> 24:53.808
be coerced."

24:53.808 --> 24:59.958
Now the second important point
is--right?--

24:59.960 --> 25:03.470
that the master who obeys the
order is designated by

25:03.472 --> 25:06.992
traditional rules--
right?--and they are obeyed

25:06.993 --> 25:09.763
because of their
Eigenwurde.

25:09.759 --> 25:14.019
Well Eigenwurde is
translated into English as

25:14.017 --> 25:15.767
traditional status.

25:15.769 --> 25:18.539
It's not a very good
translation.

25:18.538 --> 25:22.538
Eigenwurde really means
that they are believed to have

25:22.538 --> 25:26.248
virtues by themselves;
that they have a virtue what

25:26.247 --> 25:28.277
they themselves carry out.

25:28.279 --> 25:32.219
So there is honor;
I think the term honor is

25:32.223 --> 25:37.463
extremely important--right?--for
understanding traditional

25:37.455 --> 25:38.645
authority.

25:38.650 --> 25:42.960
The traditional master is
always assumed to be an

25:42.957 --> 25:44.477
honorable person.

25:44.481 --> 25:45.291
Right?

25:45.288 --> 25:50.068
And if that person becomes not
honorable, it is likely that it

25:50.070 --> 25:52.110
will lose its authority.

25:52.108 --> 25:54.488
Again, think about parents.

25:54.491 --> 25:55.111
Right?

25:55.108 --> 25:59.218
The parents are supposed to be
honorable, and if they are not

25:59.215 --> 26:02.295
honorable any longer,
there is a crisis in the

26:02.297 --> 26:03.047
family.

26:03.048 --> 26:07.028
Have you seen Arthur Miller's
play, the Death of a

26:07.030 --> 26:08.180
Salesman?

26:08.180 --> 26:11.830
This is exactly what happens in
the Death of a Salesman,

26:11.828 --> 26:16.758
when his son catches the
father, whom he admired so much,

26:16.759 --> 26:22.979
is catching him with another
woman than his mother.

26:22.983 --> 26:23.983
Right?

26:23.980 --> 26:28.850
Then suddenly the father loses
his honor;

26:28.848 --> 26:32.528
he's not honorable any
longer--right?--and that creates

26:32.525 --> 26:34.835
a lifelong crisis for the child.

26:34.838 --> 26:38.718
So I think honor is very
important to understand

26:38.724 --> 26:40.714
traditional authority.

26:40.710 --> 26:46.930
And it is based--traditional
rule is based on personal

26:46.925 --> 26:48.095
loyalty.

26:48.098 --> 26:53.488
You personally feel that you
have to be loyal to this person.

26:53.490 --> 26:58.350
Again, all of these issues do
apply to a substantial degree in

26:58.351 --> 27:00.821
institutions like a university.

27:00.821 --> 27:01.541
Right?

27:01.538 --> 27:08.608
It is also kind of
assumed--right?--

27:08.608 --> 27:12.098
that, you know,
professors should act in an

27:12.097 --> 27:15.067
honorable way,
and if they don't,

27:15.071 --> 27:18.631
they are caught of being not
honorable,

27:18.630 --> 27:23.580
they will be losing their
legitimacy.

27:23.578 --> 27:27.948
And there is a great deal of
personal loyalty in university

27:27.950 --> 27:28.930
situations.

27:28.930 --> 27:32.920
Well particularly in graduate
school the relationship,

27:32.921 --> 27:34.881
the mentor and the Ph.D.

27:34.880 --> 27:39.010
student, is a highly
personalized relationship of

27:39.005 --> 27:40.465
mutual loyalties.

27:40.465 --> 27:41.235
Right?

27:41.240 --> 27:45.880
There is so much a mentor will
be able to take;

27:45.877 --> 27:47.287
that a Ph.D.

27:47.288 --> 27:50.778
student in the dissertation
will be too critical of the

27:50.784 --> 27:53.894
professor who is supervising the
dissertation.

27:53.890 --> 27:57.820
It expects some degree of
loyalty--right?--from the

27:57.815 --> 28:00.765
student;
and the student would be very

28:00.772 --> 28:05.122
disappointed if it turns out
that the mentor is writing bad

28:05.121 --> 28:06.321
letters for him.

28:06.319 --> 28:07.069
Right?

28:07.068 --> 28:10.168
There is an
expectation--right?--of mutual

28:10.172 --> 28:13.882
loyalty in every type of
traditional authority.

28:13.880 --> 28:18.860
And what is therefore
important, there is also a

28:18.856 --> 28:20.866
personal element.

28:20.868 --> 28:24.388
Whom you obey is a kind of a
personal master;

28:24.390 --> 28:31.000
not simply a supervisor,
not a boss, but something of a

28:31.001 --> 28:36.761
personal master,
an honorable person to whom you

28:36.758 --> 28:40.308
are linked to by loyalty.

28:40.308 --> 28:44.618
Well how do you recruit staff
under this system?

28:44.618 --> 28:48.488
There are really two ways to do
it.

28:48.490 --> 28:51.460
There is a so-called
patrimonial recruitment;

28:51.460 --> 28:56.860
namely, that people are
selected into position because

28:56.861 --> 29:01.241
they are related to the chief,
by tradition,

29:01.242 --> 29:05.322
because they are known to the
chief.

29:05.318 --> 29:10.678
This happens to a great deal in
various organizations even

29:10.678 --> 29:13.278
today;
especially university

29:13.279 --> 29:18.299
organizations do exercise a
substantial patrimonial system

29:18.303 --> 29:19.893
of recruitment.

29:19.890 --> 29:25.470
But there are extra-patrimonial
ways when persons are judged to

29:25.465 --> 29:30.945
be loyal by the master and are
appointed to the office because

29:30.952 --> 29:34.462
of their expected loyalty,
as such.

29:34.460 --> 29:37.830
Again, I can give you the
example of the universities

29:37.830 --> 29:41.590
where a lot of recruitment is
happening through patrimonial

29:41.592 --> 29:42.632
recruitment.

29:42.630 --> 29:45.350
You are--well in the U.S.

29:45.348 --> 29:47.398
universities,
you are not supposed to recruit

29:47.404 --> 29:48.344
your own students.

29:48.339 --> 29:50.479
In Europe they do.

29:50.480 --> 29:53.970
In the U.S. few universities do.

29:53.970 --> 29:58.420
But you recruit the students of
your buddies or your friends or

29:58.423 --> 29:59.573
your colleagues.

29:59.573 --> 30:00.223
Right?

30:00.220 --> 30:04.240
There's a lot of patrimonialism
going on in university

30:04.238 --> 30:05.298
recruitment.

30:05.298 --> 30:08.298
And, in fact,
loyalty is very important when

30:08.298 --> 30:12.488
it comes particularly to the
appointment of administrators in

30:12.486 --> 30:14.296
the university system.

30:14.298 --> 30:20.168
Well there are--let me move on
and let's have the broader

30:20.172 --> 30:22.062
historical view.

30:22.058 --> 30:26.668
There are various historical
variations of traditional

30:26.674 --> 30:27.724
authority.

30:27.720 --> 30:33.210
Well Weber is very messy in
terms of terminology.

30:33.210 --> 30:36.800
I was trying to make as much
sense as I could.

30:36.798 --> 30:40.888
I think there are two major
forms of traditional authority.

30:40.890 --> 30:45.160
One is called patriarchalism,
and the other one is called

30:45.162 --> 30:47.072
patrimonial domination.

30:47.068 --> 30:51.148
The big difference between
patriarchal systems,

30:51.150 --> 30:56.650
that it does not have a
staff--that what is being--

30:56.650 --> 31:00.500
the authority is exercised
directly by the master and does

31:00.500 --> 31:04.150
not need a staff in order to
exercise its authority.

31:04.150 --> 31:07.220
Patrimonial domination,
on the other hand,

31:07.221 --> 31:08.721
does have a staff.

31:08.720 --> 31:13.300
It is a larger scale society,
or a larger scale organization,

31:13.296 --> 31:17.716
where a staff will carry out
the commands of the master.

31:17.720 --> 31:20.670
This is--the distinction
between master,

31:20.667 --> 31:24.897
staff and the people who
obey--is extremely important for

31:24.901 --> 31:25.961
Max Weber.

31:25.960 --> 31:29.800
And try to get deep down in
your brain, this comment,

31:29.800 --> 31:33.570
because you cannot understand
Weber without this.

31:33.568 --> 31:37.098
As I pointed out,
Weber said there is always a

31:37.104 --> 31:41.114
degree of belief or faith
involved in legitimacy.

31:41.108 --> 31:45.658
But what kind of faith depends
a great deal whether the faith

31:45.657 --> 31:50.507
is by the staff in the master,
or by the people in the master.

31:50.509 --> 31:55.709
Weber's fundamental idea is
that the system is legitimate as

31:55.711 --> 32:00.651
long as the staff has a positive
belief in the master.

32:00.650 --> 32:05.200
The masses, the people,
usually do not have a positive

32:05.196 --> 32:05.966
belief.

32:05.970 --> 32:10.190
They don't usually love the
person who rules them;

32:10.190 --> 32:13.200
they just accept it as the
lesser evil.

32:13.200 --> 32:17.290
But the staff has to have a
positive belief in the master.

32:17.289 --> 32:19.989
When do come--revolution comes?

32:19.990 --> 32:23.470
When the staff is losing faith
in the master.

32:23.470 --> 32:27.000
When the Shah of Iran fell?

32:27.000 --> 32:32.690
When the security services in
Iran began to lose faith in the

32:32.685 --> 32:33.345
Shah.

32:33.348 --> 32:37.938
The people of Iran usually did
not like the Shah all that much.

32:37.940 --> 32:41.210
They just could not think of an
alternative;

32:41.210 --> 32:42.520
so they accepted it.

32:42.519 --> 32:48.239
But the regime fell when the
security services lost faith in

32:48.240 --> 32:48.920
them.

32:48.920 --> 32:51.950
The same can go for the fall of
Communism.

32:51.950 --> 32:55.820
Communism fell when the
Communist Party staff,

32:55.823 --> 33:00.733
and especially the secret
services, began to lose faith in

33:00.728 --> 33:02.018
the system.

33:02.019 --> 33:06.599
Not that most people who lived
under Communism were all that

33:06.595 --> 33:07.985
bloody Communists.

33:07.990 --> 33:08.690
Right?

33:08.690 --> 33:10.890
But well the staff was.

33:10.890 --> 33:14.620
When the staff turned out to be
against Communism,

33:14.615 --> 33:16.815
that's when Communism fell.

33:16.818 --> 33:20.768
Well patriarchalism--I will
make two distinctions here,

33:20.768 --> 33:23.838
primary patriarchalism and
gerontocracy.

33:23.838 --> 33:26.488
And then about patriarchal
domination,

33:26.490 --> 33:30.730
about pure patrimonialism,
where the staff is purely a

33:30.730 --> 33:33.770
person or instrument in the
master,

33:33.769 --> 33:37.449
and finally estate-type of
domination,

33:37.450 --> 33:39.660
or what we normally call
feudalism,

33:39.660 --> 33:44.850
when the administrative staff
actually appropriates certain

33:44.845 --> 33:47.075
powers from the master.

33:47.078 --> 33:50.748
And now what I'll do,
to show, I think,

33:50.751 --> 33:56.741
what Weber's theory of history
is--how these different types of

33:56.742 --> 33:58.582
systems evolve.

33:58.578 --> 34:02.438
He said that history begins
with patriarchalism.

34:02.440 --> 34:05.550
It's relatively small
societies, for instance,

34:05.548 --> 34:09.698
kinship networks,
where the elders or the father

34:09.699 --> 34:14.289
can rule the society and does
not need policemen,

34:14.289 --> 34:18.909
jailers, you know,
judges, administrators,

34:18.909 --> 34:22.059
tax collectors,
in order to run the staff.

34:22.059 --> 34:24.669
It does it directly.

34:24.670 --> 34:30.590
Then it moves to a primary
patrimonialism where the society

34:30.585 --> 34:32.315
becomes larger.

34:32.320 --> 34:36.080
There is staff,
but the staff is individually

34:36.081 --> 34:40.531
selected by the master,
and they completely depend by

34:40.527 --> 34:41.807
the master.

34:41.809 --> 34:43.599
The most extreme example of
this is,

34:43.599 --> 34:46.709
as I will talk about this in a
minute,

34:46.710 --> 34:51.070
sultanism where the sultan can
actually get rid--

34:51.070 --> 34:54.750
typically gets rid of the staff
at will,

34:54.750 --> 34:57.650
and very frequently.

34:57.650 --> 35:01.260
Then it is moving to a feudal
type of domination,

35:01.260 --> 35:05.830
where the staff appropriates
certain powers from the master--

35:05.829 --> 35:09.669
appropriates those powers
because, for instance,

35:09.670 --> 35:13.220
it has land holding,
what is given to a noble

35:13.222 --> 35:16.272
family,
not only for life but also for

35:16.268 --> 35:19.028
the family for the life of the
family.

35:19.027 --> 35:19.697
Right?

35:19.699 --> 35:23.339
The feudal property has been
inherited,

35:23.340 --> 35:28.280
and then the staff appropriates
certain powers from the master

35:28.280 --> 35:31.510
and will act as a master,
for instance,

35:31.507 --> 35:32.977
even serve justice.

35:32.980 --> 35:36.100
And finally,
legal-rational authority,

35:36.101 --> 35:41.081
where the power of coercion is
the monopoly of the state.

35:41.079 --> 35:46.239
No individual has the right to
exercise coercive power,

35:46.235 --> 35:48.045
except the state.

35:48.050 --> 35:49.680
Well this is not quite true.

35:49.679 --> 35:53.459
Parents, for instance,
still have some right--we feel

35:53.463 --> 35:57.763
uncomfortable about this--but
parents do have some rights to

35:57.757 --> 35:59.357
exercise coercion.

35:59.360 --> 36:03.150
But generally you cannot
exercise any coercion;

36:03.150 --> 36:05.320
only the state can.

36:05.320 --> 36:08.840
So as you can see,
in a way, the history of

36:08.835 --> 36:13.015
humankind is an evolution of the
means of coercion.

36:13.021 --> 36:13.861
Right?

36:13.860 --> 36:17.980
For Marx, the question was the
evolution of the means of

36:17.976 --> 36:18.946
production.

36:18.949 --> 36:23.999
For Weber, history is driven by
the evolution of the means of

36:23.996 --> 36:26.516
administration and coercion.

36:26.518 --> 36:32.248
Again, a very Nietzschian idea,
that dark read of the history,

36:32.250 --> 36:36.670
that history actually is
getting worse because those who

36:36.672 --> 36:41.022
rule have more and more
sophisticated means to suppress

36:41.016 --> 36:43.426
a larger number of people.

36:43.429 --> 36:47.389
And what makes it even worse,
they internalize--you

36:47.393 --> 36:50.093
internalize your own submission.

36:50.090 --> 36:53.440
Internally you believe that
this is the right thing,

36:53.436 --> 36:54.876
that you are not free.

36:54.878 --> 36:55.468
Right?

36:55.469 --> 36:59.379
That's again,
I think, the Weberian view of

36:59.375 --> 37:01.695
history, in my reading.

37:01.699 --> 37:05.609
Now about patriarchalism--is
the most elementary form,

37:05.610 --> 37:11.190
as I said--when we
believe--right?--

37:11.190 --> 37:13.940
that there is one master
without a staff,

37:13.940 --> 37:18.320
who has the right to exercise
orders.

37:18.320 --> 37:23.700
Because it is no staff,
it is assumed that the members

37:23.704 --> 37:28.384
of the group which is under
patriarchalism--

37:28.380 --> 37:32.400
for instance,
kinship networks--has a

37:32.400 --> 37:38.430
substantial feeling that they
actually should obey this

37:38.431 --> 37:39.661
master.

37:39.659 --> 37:42.789
Weber calls them,
they are Genossen.

37:42.789 --> 37:45.389
They are comrades;
there is a camaraderie.

37:45.391 --> 37:45.901
Right?

37:45.900 --> 37:48.330
This is a family. Right?

37:48.329 --> 37:50.709
The family has some degree of
oneness.

37:50.710 --> 37:54.050
They are not,
he said, Untertanen.

37:54.050 --> 37:57.160
They are not subjects to
authority, but they are

37:57.159 --> 37:57.749
comrades.

37:57.753 --> 37:58.353
Right?

37:58.349 --> 38:02.789
They are members of a community.

38:02.789 --> 38:11.869
Primary patriarchalism means
when there is typically a father

38:11.869 --> 38:15.389
kind of rule;
the father rules.

38:15.389 --> 38:19.899
Typically it's a--there may
have been maternal authority as

38:19.896 --> 38:20.436
well.

38:20.440 --> 38:25.070
The historical record is a bit
unclear whether there were

38:25.074 --> 38:27.064
matriarchal societies.

38:27.059 --> 38:29.139
We can assume there were.

38:29.139 --> 38:31.539
So then they were
patriarchal/matriarchal

38:31.539 --> 38:32.259
societies.

38:32.260 --> 38:36.320
It was a mother who ruled the
family, or a father who ruled

38:36.320 --> 38:37.230
the family.

38:37.230 --> 38:41.960
And the relationships were not
necessarily based on blood

38:41.963 --> 38:45.673
relationships,
because actually for a very

38:45.672 --> 38:50.892
long time we did not know that
the sexual act may have all that

38:50.889 --> 38:53.499
much to do with procreation.

38:53.500 --> 38:58.220
It's a reasonably recent
discovery of human scientific

38:58.219 --> 39:00.979
knowledge that this happened.

39:00.980 --> 39:04.890
And therefore in very early
societies it was not known that

39:04.889 --> 39:08.459
there is blood relationship
between the father and the

39:08.463 --> 39:13.833
children;
even then, it did hold.

39:13.829 --> 39:17.139
Well one sub-case is,
of course, slavery.

39:17.139 --> 39:19.959
I'll leave it out,
but let me talk about

39:19.956 --> 39:21.036
gerontocracy.

39:21.039 --> 39:25.919
There are some systems in which
the elders rule;

39:25.920 --> 39:29.610
the older person has the
authority.

39:29.610 --> 39:34.700
Well gerontocracy is again
something which is not unheard

39:34.699 --> 39:37.879
of from modern societies as
well.

39:37.880 --> 39:40.980
Now let me move onto
patrimonial domination.

39:40.980 --> 39:48.490
And it does emerge--typically
emerge--when an administrative

39:48.487 --> 39:51.667
staff is being created.

39:51.670 --> 39:53.400
This is larger societies.

39:53.400 --> 39:58.500
You need armies and policemen
and tax collectors in order to

39:58.503 --> 40:03.873
operate, and the members who are
subordinated to your authority

40:03.867 --> 40:06.287
are treated as subjects.

40:06.289 --> 40:11.179
I mean, I'm also Her Majesty's
subject;

40:11.179 --> 40:15.329
you know, when I got once
Australian citizenship,

40:15.331 --> 40:19.661
and then, you know,
the Queen is still the Queen of

40:19.657 --> 40:20.867
Australia.

40:20.869 --> 40:25.109
So I'm Her Majesty's subject,
not simply an Australian

40:25.110 --> 40:25.750
citizen.

40:25.750 --> 40:26.470
Right?

40:26.469 --> 40:30.709
When there is a person with
whom the authority is relied.

40:30.710 --> 40:33.650
And in some ways in England,
and in Australia,

40:33.652 --> 40:36.602
this is the figure of the queen
who does that.

40:36.596 --> 40:37.246
Right?

40:37.250 --> 40:42.160
Well I don't want to deal with
this because I am running out of

40:42.161 --> 40:42.561
time.

40:42.556 --> 40:43.266
Right?

40:43.268 --> 40:47.128
Initially patriarchal
domination--patrimonial

40:47.128 --> 40:51.248
domination was really just a
large household.

40:51.250 --> 40:53.680
And, in fact,
what, you know,

40:53.681 --> 40:56.511
the ruler,
the king or emperor did,

40:56.509 --> 40:59.269
he went from one village to the
next,

40:59.268 --> 41:02.208
with his staff,
and was fed for--like in a

41:02.208 --> 41:04.858
household,
and moved on.

41:04.860 --> 41:09.120
But then, of course,
it became more complex,

41:09.121 --> 41:12.591
and then had to create an
estate;

41:12.590 --> 41:21.020
had to create an estate in
which moves beyond the oikos,

41:21.019 --> 41:28.839
where taxes are being
collected, and it's running in

41:28.838 --> 41:34.048
a--with kind of a bureaucracy.

41:34.050 --> 41:37.700
Now in a pure type of
patrimonial

41:37.699 --> 41:44.309
domination--right?--the staff
are purely instruments in the

41:44.313 --> 41:47.053
hands of the master.

41:47.050 --> 41:52.430
And like I mentioned,
sultanism is where there is

41:52.431 --> 41:59.611
virtually unrestrained power for
the ruler to replace those under

41:59.608 --> 42:03.308
its authority,
as it pleases.

42:03.309 --> 42:08.699
But then evolves in history a
more complex system:

42:08.704 --> 42:13.334
estate-type of domination,
or feudalism.

42:13.329 --> 42:21.029
It is a system in which--he
calls it estate-type of

42:21.030 --> 42:29.190
domination--in which the staff
has a certain degree of

42:29.193 --> 42:31.353
stability.

42:31.349 --> 42:40.569
Now how much stability it has,
it will depend how the staff is

42:40.570 --> 42:43.140
being rewarded.

42:43.139 --> 42:49.799
And Weber makes a crucial
distinction between benefices

42:49.800 --> 42:55.100
and fiefs;
these are the two ways how the

42:55.101 --> 43:02.111
staff can be rewarded in an
estate-type of domination.

43:02.110 --> 43:07.360
A fief, you will easily
remember that.

43:07.364 --> 43:08.504
Right?

43:08.500 --> 43:12.390
We use the term in ordinary
language.

43:12.389 --> 43:15.819
We say somebody has a fiefdom.

43:15.820 --> 43:20.380
And by this we mean if somebody
has a fiefdom,

43:20.380 --> 43:27.470
it means that somebody created
a sub-system over which it has

43:27.469 --> 43:31.289
control,
virtually as long as that

43:31.286 --> 43:36.556
position is alive,
or as that position is at least

43:36.556 --> 43:39.286
in the same organization.

43:39.289 --> 43:43.039
So again, if I can use the
university examples--

43:43.039 --> 43:47.089
you may not be as familiar with
this as I am--

43:47.090 --> 43:49.830
but in universities,
for instance,

43:49.831 --> 43:53.821
office space for faculty is a
typical fiefdom.

43:53.820 --> 43:57.150
Once, you know,
a faculty got an office,

43:57.146 --> 44:01.746
it's virtually impossible to
take that office away from

44:01.751 --> 44:02.861
somebody.

44:02.860 --> 44:10.620
It created a fiefdom over the
territory, what that person has.

44:10.619 --> 44:13.969
Well this is only for the time
of the tenure.

44:13.969 --> 44:17.229
Of course, somebody retires,
their office will be

44:17.231 --> 44:20.781
immediately taken away;
the fiefdom is lost.

44:20.780 --> 44:24.080
But, you know,
the notion of fiefdom means

44:24.081 --> 44:26.981
that you have lasting power on
it.

44:26.980 --> 44:32.810
Benefice, on the other hand,
means that you get certain

44:32.809 --> 44:39.069
rewards, but only under the
conditions that you actually do

44:39.070 --> 44:41.770
deliver to the ruler.

44:41.768 --> 44:48.838
And there are really two types
of feudal systems.

44:48.840 --> 44:57.770
One is based on benefices,
and this is a kind of prebendal

44:57.766 --> 45:00.896
form of feudalism.

45:00.900 --> 45:05.070
That means the nobility who is
serving the czar--

45:05.070 --> 45:10.030
for instance Russia was ruled
typically after Ivan the

45:10.034 --> 45:12.574
Terrible,
my namesake,

45:12.570 --> 45:16.690
and until the Russian
Revolution,

45:16.690 --> 45:24.250
by a kind of prebendal system,
in which the czar gave an

45:24.248 --> 45:29.468
estate to the lords,
as long as they were loyal to

45:29.474 --> 45:29.764
it.

45:29.760 --> 45:33.200
We see this now happening in
Russia again.

45:33.199 --> 45:38.019
President Putin actually took
the billions of dollars of

45:38.023 --> 45:41.403
wealth,
what people received from

45:41.402 --> 45:45.412
President Yeltsin as private
property,

45:45.409 --> 45:47.909
because he did not think they
are loyal.

45:47.909 --> 45:51.249
So these people ended up in
jail, or they were sent into

45:51.250 --> 45:52.040
emigration.

45:52.039 --> 45:54.259
Their property was taken away.

45:54.260 --> 45:59.430
So even contemporary Russia,
in a way, operates almost like

45:59.425 --> 46:02.095
a prebendal type of feudalism.

46:02.097 --> 46:02.897
Right?

46:02.900 --> 46:09.290
President Putin is a kind of
Ivan the Terrible--right?--who

46:09.293 --> 46:12.493
sort of reinforces loyalty.

46:12.489 --> 46:17.629
And I made the
point--right?--that was exactly

46:17.628 --> 46:24.248
as in Russia changed the feudal
system and when boyars were

46:24.251 --> 46:27.451
turned into pomeshchiks.

46:27.449 --> 46:30.809
Boyars in Russia,
before Ivan the Terrible,

46:30.809 --> 46:34.819
had inherited wealth,
and Ivan the Terrible and Peter

46:34.824 --> 46:38.844
the Great took that away and
turned them into serving

46:38.838 --> 46:42.428
nobility,
in exchange for loyalty.

46:42.429 --> 46:46.849
If you have listened to
Mussorgsky's fantastic opera,

46:46.849 --> 46:50.589
Boris Godunov,
you get the story there

46:50.590 --> 46:51.610
exactly.

46:51.610 --> 46:53.750
If you have not listened to it,
do.

46:53.746 --> 46:54.246
Right?

46:54.250 --> 46:59.830
Don't get a Yale degree not
having known Mussorgsky's

46:59.833 --> 47:03.813
fantastic opera,
Boris Godunov.

47:03.806 --> 47:04.876
Right?

47:04.880 --> 47:09.890
Well Western feudalism,
on the other hand,

47:09.887 --> 47:15.627
is based on long-lasting powers
of the staff.

47:15.630 --> 47:21.170
Western feudal lords received a
property for lifetime,

47:21.166 --> 47:26.386
and it actually was inherited
by their children.

47:26.389 --> 47:29.979
And, in fact,
they also exercised a great

47:29.983 --> 47:32.593
deal of administrative power.

47:32.590 --> 47:33.400
Right?

47:33.400 --> 47:39.270
Feudal lords in France or
England did held court and made

47:39.273 --> 47:43.263
judgments--right?--over their
serfs;

47:43.260 --> 47:45.670
those who belonged to their
authority.

47:45.670 --> 47:51.540
So they--and the kings were
rather limited in their power.

47:51.539 --> 47:55.809
Well we have seen this struggle
earlier in this course--

47:55.809 --> 47:59.759
right?--between the kings
trying to gain more of

47:59.764 --> 48:03.634
authority,
take it back from the feudal

48:03.628 --> 48:04.318
lords.

48:04.320 --> 48:09.890
That's all what absolutism
versus constitutional monarchy

48:09.891 --> 48:11.281
was all about.

48:11.284 --> 48:12.184
Right?

48:12.179 --> 48:15.419
Well, of course,
for a constitutional monarchy,

48:15.420 --> 48:22.970
it was not simply the feudal
lords who resisted,

48:22.969 --> 48:28.229
but also already the
bourgeoisie who wanted to have a

48:28.233 --> 48:34.413
constitutional monarchy to limit
the rights of the monarch.

48:34.409 --> 48:40.149
Well traditional authority
doesn't go very well with the

48:40.150 --> 48:43.490
economy--
right?--because it is primarily

48:43.494 --> 48:46.404
oriented towards satisfaction of
needs,

48:46.400 --> 48:50.220
and not generation of the
profit.

48:50.215 --> 48:51.165
Right?

48:51.170 --> 48:57.630
And therefore traditional
domination is likely to prevent

48:57.625 --> 49:03.385
the development of
business-oriented activities.

49:03.389 --> 49:06.499
And that's, I think,
again true for the more

49:06.501 --> 49:10.341
traditional type of system,
what we are familiar with,

49:10.335 --> 49:13.225
like the family or the
universities.

49:13.230 --> 49:20.380
They do not quite operate like
business corporations,

49:20.380 --> 49:27.400
and therefore they may make
economic calculation and

49:27.396 --> 49:33.306
profit-seeking difficult or
impossible.

49:33.309 --> 49:38.379
They can be a defense against
market mechanism,

49:38.380 --> 49:42.570
but do not promote market
mechanism.

49:42.570 --> 49:49.980
Well, and of course in all of
these organizations there is a

49:49.981 --> 49:57.771
larger degree of arbitrariness
than in modern organizations.

49:57.768 --> 50:01.378
And, of course,
in traditional organization

50:01.382 --> 50:06.202
there is always a greater
respect to the welfare of those

50:06.202 --> 50:09.302
who are subjugated to authority.

50:09.300 --> 50:14.250
So that's about traditional
authority and its tension with

50:14.251 --> 50:15.991
modern capitalism.

50:15.989 --> 50:17.819
Thank you.

50:17.820 --> 50:23.000