Emile Durkheim and Max Weber: Contributions to Sociology
Emile Durkheim and Max Weber are great sociologists who have made a significant contribution to sociology. Durkheim came up with concepts of solidarity referred to as organic and mechanical solidarity. He introduced the two terms deliberately as part of his theory regarding societal development. This revolved around the division of labor in the society from 1893 (Durkheim 61). During his research, he noted that organic and mechanical societies have a relationship with social solidarity. On the other hand, Weber addressed the issue of capitalism and rationalization, explaining how it came about and spread to other nations such as Europe (Weber 332). Weber argued that capitalism is the quest for forever-renewable profit. He maintains that the ascetic Christianity played a major role in spreading rationalization and capitalism. The focal point is this essay is to explain what Durkheim meant by organic as well as mechanical societies. Additionally, the essay provides an insight into the role the ascetic Christians played in spreading capitalism and rationalization.
What did Durkheim mean by mechanical and organic societies?
Organic Solidarity
Durkheim describes organic solidarity as a social unanimity grounded on the division of labor which ends up making individuals depend on each other – thus contrast with the mechanical solidarity (Durkheim 57). The concept of organic solidarity is applied in sociology to elucidate what binds industrialized as well as technologically advanced societies together. It was invented by Durkheim in 1893 and compares individual labor force to certain bodily organs as well as a group of individuals to a body (Durkheim 61). Durkheim argues that the various bodily function differently. He also maintains that without these organs, the body will eventually die and so the personal organs. Equally, in an organic solidarized society, individual workforce executes distinctive types of labor – without which, the functionality of the society would be compromised and also the employees may not flourish (Durkheim 64). A good example to elaborate Durkheim argument is the case of salespersons who rely on the manufacturers to produce commodities, and the latter depends on the salesperson to market the products.
Durkheim points out that division of labor is the one that creates an organic society due to the shared needs of people in contemporary society (Durkheim 59). Durkheim argues that an increase in the division of labor in the present societies of his time accomplished a significant role. The communities became more intensely populated resulting in stiff competition of the scarce resources and in turn more struggle to thrive (Durkheim 60). However, the division of labor allowed people to complement each other instead of causing conflicts. Additionally, the concept of specialization caused an increase in the effectiveness and availability of resources (Durkheim 61). Therefore, in a society that has organic solidarity, there is more differentiation and less competition which increases cooperation among people and also ensures that they are supported by the same resource base.
Mechanical Solidarity
According to Durkheim, this concept means a sense of intimacy in a society- it comes up when individuals who perform the same tasks tend to share similar values, customs as well as beliefs (Durkheim 65). In 1893, Durkheim, who was a professional sociologist, explained mechanical solidarity as what maintains the society together and the reason why a society does not disintegrate. He presumed that the notion of mechanical solidarity symbolizes the societies that have not advanced in terms of technology – for instance, the ones that rely on hunting and gathering (Durkheim 66). The reason for this is the entities in that society engage in similar activities which result in a shared worldview – that is, individuals contemplate or reason more like their colleagues that they would if the society has a significant division of labor. Further, Durkheim noted that in such societies, there exist relatively fewer divisions for the reason that people were doing the same type of work (Durkheim 67).
For Weber, What Role Did Ascetic Christianity Play in The Spread of Capitalism and Rationalization?
Capitalism
Weber points out that the religious conceptions of groups like the Calvinists played a key role in the creation of a capitalistic spirit. He noted that there was a connection between being conducting a business and being a Protestant (Weber 81). In this regard, he declared his intention to investigate religion as a key factor in instigating the current conditions in the economy. Weber states that the contemporary spirit of capitalism views profit as an end in itself and the desire to be profitable as virtuous – his primary objective was to comprehend this spirit. He ascribes Protestantism as the probable elucidation because it provides an idea of worldly 'calling' (Weber 84). Additionally, Protestantism offers religious character to the worldly activities. Even though, this alone does not satisfactorily substantiate the need to become profitable – Calvinism expounds more on this issue and presents valid facts. The Calvinists believe in the predestination – that God has already decided the damned and the ones who will be saved at the end of times (Weber 86). The development of Calvinism led to a complex psychological demand for evidence regarding whether a person who is saved will arise and Calvinists looked to their breakthrough in worldly activities for those clues. Hence, the ascetic Christianity promoted the spread of capitalism in that they valued profit and material success as signs of favor from God which made other religious groups like Methodists, pietists and Baptistes to follow the same path.
Rationalization
The concept of rationalization has its root within the ascetic Christians. The Protestantism and its ideas of the 'calling' introduced ascetic rationalization to the masses in Europe and North America from out of the monasteries (Weber 331). The concern of Weber with economics as well as the economic behavior, that is, in his attempt to fathom the pedigrees of the current capitalism was just the surface his aspiration to comprehend the continuing rationalization of North America and Europe (Weber 333). According to Weber wealth acquired legitimization from religion and emerged as a demonstration of the efforts that are made to glorify God – the spirit of modern rationalization and capitalism were born from this perception. Weber theorizes that the modern rationality has been structured and institutionalized which have posed a great formal influence on the human society (Weber 335). From the Weberian theory, the rational asceticism was substituted with the contemporary instrumental rationality – organized economic demands, which in turn cause rationalization of the industrial community.
Conclusion
In a nutshell, the concept of organic solidarity in the society can be attributed to the functionality of the body organs. The idea of organic solidarity builds the mechanical solidarity in that it comes up when persons who carry out similar responsibilities share the same values, customs as well as beliefs. It is also crystal clear from the above discussion that Calvinism played a key role in spreading capitalism and also, it's the idea of capitalism which promoted rationalization across Europe and North America.
Work Cited
Durkheim, Emile. "From mechanical to organic solidarity." Sociology: Introductory Readings 2.1 (2010).
Weber, Max. "Religious Rejections of the world and their directions." From Max Weber: essays in sociology 2 (1946).
Weber, Max. "The spirit of capitalism and the iron cage." (1993).
