German sociology is rooted in the philosopher G.F.W. Hegel's (1770-1831) idea of the dialectic. Like Comte in
Hegel offered an evolutionary theory of society. The dialectic is a view that
the world is made up not of static structures but of processes, relationships,
conflicts, and contradictions. He emphasized the importance of changes in
consciousness for producing dialectical change. Dialectical thinking is a
dynamic way of thinking about the world. France
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Karl Marx (1818-1883) followed Ludwig Feuerbach (1804-1872) in criticizing Hegel for favoring abstract ideas over real people. Marx adopted a materialist orientation that focused on real material entities like wealth and the state. He argued that the problems of modern society could be traced to real material sources like the structures of capitalism. Yet he maintained Hegel's emphasis on the dialectic, forging a position called dialectical materialism that held that material processes, relationships, conflicts, and contradictions are responsible for social problems and social change. (See also: The sociology of Karl Marx)
Marx's materialism led him to posit a labor theory of value, in which he argued that the capitalist's profits were based on the exploitation of the laborer. Under the influence of British political economists, Marx grew to deplore the exploitation of workers and the horrors of the capitalist system. Unlike the political economists, his view was that such problems were the products of an endemic conflict that could be addressed only through radical change. While Marx did not consider himself to be a sociologist, his influence has been strong in
Until recently, American sociologists dismissed Marx as an ideologist.
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The theories of Max Weber (1864-1920) can be seen as the fruit of a long debate with the ghost of Marx. While Weber was not familiar with Marx's writings, he viewed the Marxists of his day as economic determinists who offered single-cause theories of social life. Rather than seeing ideas as simple reflections of economic factors, Weber saw them as autonomous forces capable of profoundly affecting the economic world. Weber can also be understood as trying to round out Marx's theoretical perspective; rather than denying the effect of material structures, he was simply pointing out the importance of ideas as well.
Whereas Marx offered a theory of capitalism, Weber's work was fundamentally a theory of the process of rationalization. Rationalization is the process whereby universally applied rules, regulations, and laws come to dominate more and more sectors of society on the model of a bureaucracy. Weber argued that in the Western world rational-legal systems of authority squeezed out traditional authority systems, rooted in beliefs, and charismatic authority, systems based on the extraordinary qualities of a leader. His historical studies of religion are dedicated to showing why rational-legal forms took hold in the West but not elsewhere. Weber's reformist views and academic style were better received than Marx's radicalism in sociology. Sociologists also appreciated Weber's well-rounded approach to the social world.
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Georg Simmel (1858-1918) was Weber's contemporary and co-founder of the German Sociological Society. While Marx and Weber were pre-occupied with large-scale issues, Simmel was best known for his work on smaller-scale issues, especially individual action and interaction. He became famous for his thinking on forms of interaction (i.e., conflict) and types of interacts (i.e., the stranger). Simmel saw that understanding interaction among people was one of the major tasks of sociology. His short essays on interesting topics made his work accessible to American sociologists. His most famous long work, The Philosophy of Money, was concerned with the emergence of a money economy in the modern world. This work observed that large-scale social structures like the money economy can become separate from individuals and come to dominate them.
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