Max Weber – The Modern Frame

The Isolated Self and the Limits of Communication, Part I

In a previous essay, I offered some thoughts on the state of contemporary debate in America. At that time, debates over public health and economics (specifically in light of the unfolding COVID-19 pandemic) and systemic racism were front and center. Add to these the controversies over the 2020 U.S. presidential election and the events of January 6th in Washington D.C., and it is perhaps unsurprising that 2021 has followed the trajectory of 2020.¹ As far as the struggle to communicate is concerned, the problem has become even more pronounced and noticeable. In many ways, the breakdowns in communication over the past year have progressed. Progressed, in the sense that they have reached a new stage of development–one that is perhaps far more dangerous than many people realize. Such failures in communication lead to a peculiar form of isolation, one that is simultaneously beholden to and a consequence of various forms of propaganda and factionalism. For reasons which will become apparent, this essay is more or less an informal continuation of my previous essay, Theoretical Frameworks and the Limits of Communication. As before, this is an initial and undeveloped attempt to shed light on a situation that is in many ways unintelligible.

An Introduction to Consumer Society

Our modern lives have become increasingly characterized by consumption. This is not to say that we merely aspire to consume, but that a life of consuming has itself (to varying degrees) become necessary in contemporary Western society.¹ Indeed, the everyday consumption of products and services has gained a prominence hitherto unknown. No sooner are the objects of our desire obtained, before others, new and unforeseen, present themselves. The ends of consumer society lure us onward and “upward”, into a sort of Sisyphean cycle.² In previous essays I have mentioned consumer society, but have yet failed to offer a more comprehensive explanation of what I mean. What exactly I mean, as well as some account of both how it developed and some of its effects, is what I hope to begin exploring in this essay.³

The Modern Culture of Achievement

As the concept of a calling became unmoored from its historically religious roots it gradually gave way to the secular concept of success.¹ Over time, success effectively became the end-goal or purpose of everyday life and existence.² This is the framework in which the modern culture of achievement was born. It is not a coincidence that this culture originated, developed, and matured to the greatest extent in America–a country wedded more than any other to the economic system of capitalism. The dream of success became the preoccupation of many and was reinforced in what I have called the “mainline thought” of self-help or success literature as it existed in the early to mid-twentieth century.³ It is within the overlap of the Social and Economic spheres, as well as the particulars of success literature itself that the image of the modern culture of achievement finally comes into view.

Achievement Culture: Some Considerations In Context

Over the course of three previous essays, I sketched some of the origins of what I have called “the modern culture of achievement”.¹ What has been missing up to this point in these explorations is a historical understanding of the context in which these origins emerged. The origins of modern success literature (and its corresponding culture) came about at a time when the quest to succeed existed in an almost exclusively–though not entirely–secular way. As Max Weber observed, the “spirit of capitalism” reached a point where it became self-sufficient, no longer requiring the religious impetus which had sparked it.² It was in the rational and methodical reorganization of life, structured around the idea of a vocation or calling, which laid the groundwork for what I have described in the origin story.³ This is what I had in mind, when, speaking of success literature in Part I, I wrote, “the literature in question developed and emerged within a culture that already existed”. It is within the context of the larger whole of socioeconomic history that a deeper and broader understanding of the origins of achievement culture will emerge.⁴

The Origins of the Modern Culture of Achievement, Part III

The previous essay dealt with some of the origins of what will become the mainline¹ thought in self-help or success literature throughout the twentieth century and beyond. In addition to this developing main-current we will find the emergence of offshoots and others, which at first begin slowly, and accelerate over time, up through the present day. Sometimes they are a departure in approach, sometimes they are a more focused look at a specific subject or category–such as personal finance, sales-techniques, human relationships, or something else. Nevertheless, the end-goal or purpose remains the same: success.² As such, what underlies the totality of this literature is a clear sense of utility or pragmatism–it is paradigmatic of the instrumental stance. This is not literature to be contemplated, it is a literature to be used.

The Individual and The Human World

Up to this point, I have used the word “world” without disclosing what is meant by it.¹ Yet this should have gone more or less unnoticed, since it is part of the nature of our existence to be embedded within our world, and thus its context provides us with many underlying assumptions which we take for granted. The world I am speaking of is what I will call the human world, which makes up “a world within the world”, so to speak. It is a world which–though metaphysically inseparable from the physical and especially biological aspects of our existence–nonetheless transcends them. An understanding of the depth and complexity of this will be necessary if we are to make certain concepts and observations sufficiently intelligible, and its articulation will help us better understand our situation, placing us in a better position to evaluate the phenomena we are considering. In this initial exposition, I am drawing heavily upon the work of Hannah Arendt and Raymond Tallis.²

A Sketch of The Workaday World

We live in an age of work for work’s sake, of production, acquisition, and consumption, of income and expenses, GDP and unemployment percentages. Production, acquisition, and consumption have come to be the definitive organizing principles of our lives, conceived–or rather, lived out–as ends in themselves.¹ This provides modern man with what the Greek’s called telos–an end or purpose–and thus structures our lives in a specific way. The tasks of income, wealth, and its management become our primary concerns, and within this Economic sphere, efficiency likewise becomes an end in itself. This situation is unprecedented in history.²

Introduction to the Instrumental Stance

Investigation of the instrumental stance¹ is necessary to understand the contemporary world. Various terms may be used to describe this phenomenon, such as (yet not limited to) means/end rationalism, instrumental reason or rationality, utilitarianism,² or utility. I will simply refer to it as the instrumental stance, as it describes a specific “stance” or approach to the world.

Three Spheres of Influence

There are many aspects of the world we inhabit which affect us in different ways. Those which yield the most power, and thereby affect us the most, I will refer to as “spheres” or spheres of influence. They describe specific aspects of our world, the investigation of which may help us come to a better understanding of our contemporary situation. Many of the essays published on The Modern Frame will refer to these spheres of influence (e.g., “a growing sphere of economy”).

Preliminary Thoughts on How We Adopt The Modern Frame

Something that has been asserted in both the Introduction and A General Overview is the idea that modernity “presses upon us certain presuppositions, paradigms, and ways of thinking about our world and ourselves”. What this means, exactly, and how it happens may not be entirely clear. Nor is it obvious what sort of things I am referring to, though the list of ideas and circumstances mentioned in the overview should offer some clues.