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Max Weber and Positivism Part 5
Disenchantment and De-divinization
Thus far the work of Weber can be characterized as a succesful attempt to disengage political science from the
irrelevances of methodology and to restore it to theoretical order. The new theory toward which he was moving,
however, could not become explicit because he religiously observed the positivistic taboo on metaphysics.
Instead, something else became explicit; for Weber wanted to be explicit on his principles, as a theorist should be.
Throughout his work he struggled with an explication of his theory under the title of construction of types. The
various phases through which this struggle passed cannot be considered on this occasion.

In the last phase he used types of rational action as the standard types and constructed the other types as
deviations from rationality. The procedure suggested itself because Weber understood history as an evolution
toward rationality and his own age as the hitherto highest point of rational self-determination of man.

In various degrees of completeness he carried this idea out for economic, political, and religious history, most
completely for the history of music.

The general conception obviously derived from Comtes philosophy of history; and Webers own interpretation of
history might justly be understood as the last of the great positivistic systems.

In Webers execution of the plan, however, there can be sensed a new tone. The evolution of mankind toward the
rationality of positive science was for Comte a distinctly progressive development; for Weber it was a process of
disenchantment (Entzauberung) and de-divinization (Entgttlichung) of the world.

By the overtones of his regret that divine enchantment had seeped out of the world, by his resignation to
rationalism as a fate to be borne but not desired, by the occasional complaint that his soul was not attuned to the
divine (religis unmusikalisch), he rather betrayed his brotherhood in the sufferings of Nietzschethough, in spite
of his confession, his soul was sufficiently attuned to the divine not to follow Nietzsche into his tragic revolt.

He knew what he wanted but somehow could not break through to it. He saw the promised land but was not
permitted to enter it.
This is part 5 of a six part excerpt. Part 6 will appear next week. Part 1 may be read HERE.


Modernity without Restraint
CW Vol 5,
The New Science of Politics
Introduction, 3
pp 104-105.


This excerpt is taken from a collection of Voegelin quotations which can be found HERE.