Grace BattistaWeber PaperPart One1.For Weber, capitalism is not just a mode of production that exploits one group to the ad-vantage of the other. It’s an economic system or “form of economic action” that is character-ized by the ability to sell and buy things (both labor and commodities) on a free market (Sayer 94, 97, 100). Class is more than just owning or not owning the means of production, it is a “market situation” which allows for more variation than just a strict bourgeoisie proletariat di-chotomy.(Weber 2). Class is defined by what opportunities you have in the market, to sell and buy commodities, and people with similar opportunities or “life chances” in the market are in the same economic class (Weber1-2). Since one can buy and sell freely, Weber doesn’t see em-ployment in the capitalist system as exploitation, it’s just someone buying something that was offered freely on the market (Sayer 102).2.Weber’s typology in “Class, Status and Party” is significant because it shows that power can be gained from more than just class, which is different from what Marx thinks. You can have power economically (with class) through social honor (with status) and you can have power by organizing with others through party (Weber). Furthermore, Weber doesn’t think class is a very strong factor in motivating “societal” or “communal action” or in creating com-munity (Weber 2). Social status is significant because it acknowledges power that isn’t solely economic, one must have “honor” which can’t be bought (Weber 4). Party isn’t a part of the social or economic worlds, it “[lives] in a house of power” and draws from both class and sta-tus groups, organizing people towards a common goal (Weber 5). Weber acknowledges more types of power than class, and doesn’t see class as the most significant, and sees the power to be had in groups of people, should they work together to enact social change (Weber 5). 3.Bureaucracies function “without regard for persons” by turning their subjects into objectsto be ordered by a formally rational governmental machine (Sayer 141). People aren’t even considered people if they don’t have the proper documentation or identification number (john-ston 2013). They depend on strict rules and regulations, with clearly defined and specialized roles (Sayer 135-137). In order for this system to work, people must feel a sense of moral obligation to follow this “amoral machine,” and they do (Sayer 137). Because there are hu-man emotions and circumstances that aren’t easily calculated, predictable or rational, bureau-cracies operate without thinking about them (Sayer 144). Instead of serving humans in a valuable way, they work through formal rationality, or calculated, quantitative rationality in a process, that doesn’t consider the value of the end product (Sayer 96). Furthermore, even those who work for the bureaucracy aren’t regarded as people since their power is in an officeor job title, and they are only there to follow preordained orders (Sayer 142 and johnston 2013). This is concerning because power can be easily transferred to anyone who steps in to
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- Calvinism, Weber