Thinker-Theme Review Questions Flashcards

(40 cards)

1
Q

How does Weber define modernity?

A

Modernity is characterized by rationalization—life organized by efficiency and control rather than tradition or emotion.

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2
Q

What is rationalization, and why is it so central to Weber’s theory of modern life?

A

Rationalization is the shift toward efficiency and calculation; it defines economic, political, and spiritual life under modernity.

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3
Q

What does Weber mean by the ‘disenchantment of the world’?

A

Disenchantment is the loss of magical or sacred meaning in the world, replaced by scientific and rational explanations.

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4
Q

Explain the ‘iron cage’ metaphor and its significance.

A

The ‘iron cage’ traps individuals in bureaucratic systems that persist even after original motivations (like religion) fade.

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5
Q

How does Weber link Protestant asceticism to the spirit of capitalism?

A

Protestant asceticism encouraged disciplined, frugal work habits, which evolved into the secular spirit of capitalism.

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6
Q

Is bureaucracy a good or bad thing for Weber? Why?

A

Bureaucracy is efficient but dehumanizing; it is both necessary and a threat to individual freedom.

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7
Q

How does Weber distinguish between types of authority and how do they relate to modernity?

A

Traditional authority relies on custom, charismatic on personal magnetism, legal-rational on impersonal rules—modernity privileges the latter.

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8
Q

What is the role of science in modern life according to Weber?

A

Science provides technical knowledge but cannot tell us what is morally right; it describes ‘how,’ not ‘why.’

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9
Q

Can charisma still exist in a bureaucratized modern society, according to Weber?

A

Charisma can disrupt bureaucracies, but it is exceptional and usually gets routinized into bureaucracy afterward.

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10
Q

Does Weber think historical progress is inevitable? Why or why not?

A

No; Weber believes rationalization increases technical control but does not guarantee freedom or moral improvement.

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11
Q

According to Fanon, what drives historical change under colonialism?

A

Historical change comes through revolutionary violence overthrowing colonial domination.

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12
Q

Why is violence necessary for decolonization according to Fanon?

A

Because colonialism is rooted in violence; liberation must mirror that violence to restore dignity and humanity.

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13
Q

What does Fanon mean by calling the colonial world ‘Manichaean’?

A

The colonial world rigidly divides colonizer and colonized into good/evil categories that must be destroyed.

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14
Q

How does the psychology of the colonized shape the course of historical change?

A

Colonialism warps the psyche of the colonized and makes them internalize inferiority; violence helps reclaim a healthy, liberated self.

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15
Q

Why does Fanon place so much emphasis on the peasantry and lumpenproletariat?

A

Peasants and lumpenproletariat have less to lose and more revolutionary potential than urban elites.

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16
Q

What is Fanon’s vision for the ‘new man’ after decolonization?

A

The ‘new man’ transcends colonial categories and is built through collective liberation struggle.

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17
Q

How does Fanon critique the national bourgeoisie after independence?

A

The national bourgeoisie replicates colonial exploitation for its own gain after independence.

18
Q

How does Fanon’s understanding of historical change differ from Marx’s?

A

Unlike Marx, Fanon sees peasants—not industrial workers—as the true revolutionary class; race and psychology are central.

19
Q

Does Fanon believe in a universal future for humanity?

A

Yes, but only through decolonization and the creation of new human relationships based on equality.

20
Q

How does Fanon link culture and historical change?

A

Culture becomes a tool for political liberation and national consciousness during decolonization.

21
Q

How does Du Bois think social sciences can help us understand the world?

A

Social sciences reveal real structures of inequality and illuminate hidden injustices like racism.

22
Q

What does Du Bois mean by ‘the problem of the color line’?

A

The color line divides humanity along racial lines, structuring all aspects of life.

23
Q

How does Du Bois use empirical methods to study Black life?

A

He used statistics, surveys, and case studies to rigorously document Black life and expose injustice.

24
Q

What is the significance of the Veil in Du Bois’ theory?

A

The Veil symbolizes the psychological and social separation of Black Americans from white society.

25
What is double consciousness, and how does it affect knowledge production?
Double consciousness is the internal conflict of self-perception versus imposed racial stereotypes.
26
Does Du Bois believe social sciences can or should be value-free?
Social sciences must be rigorous but also morally engaged against injustice; neutrality is impossible.
27
How does Du Bois critique scientific racism?
He exposes scientific racism as biased ideology masquerading as objective fact.
28
In what ways does Du Bois link social science to moral responsibility?
Social scientists must reveal injustice and work toward social transformation, not just observe.
29
How does Du Bois view the continuity (or discontinuity) between natural and social sciences?
He sees methodological overlap but insists human spirit and history make social science distinct from natural science.
30
How do Du Bois' methods connect to his political activism?
His empirical research directly informed civil rights activism and public advocacy for racial justice.
31
How do Weber and Fanon differ in their views of historical change?
Weber emphasizes rationalization and gradualism; Fanon insists on revolutionary violence for change.
32
How would Du Bois and Weber differ in their view of whether science can be value-free?
Weber promotes value-free method; Du Bois demands moral engagement alongside scientific rigor.
33
Compare Weber’s 'disenchantment' with Fanon’s 'Manichaean' colonial world.
Weber’s disenchantment is about loss of meaning; Fanon’s Manichaean world is about racialized violent division.
34
Compare Fanon’s 'new man' with Du Bois’ 'double consciousness.'
Fanon’s 'new man' transcends colonial categories; Du Bois’s double consciousness navigates life within racial structures.
35
How does each thinker view the role of violence in history?
Weber sees violence as instrumental for states; Fanon sees violence as cleansing and liberating; Du Bois sees it as a tragic necessity.
36
Does Fanon’s vision of decolonization resemble Weber’s idea of charismatic authority?
Yes—both see exceptional breaks from existing structures, though Fanon stresses mass violence and Weber charismatic leadership.
37
How do Weber and Du Bois each understand the individual’s struggle within a larger social structure?
Weber: bureaucracy imprisons the individual; Du Bois: double consciousness fractures the self in a racist society.
38
How would Du Bois and Fanon each respond to Weber’s claim that modernization is inevitable?
Du Bois would critique racial exclusions of modernization; Fanon would call for revolutionary break from colonial modernity.
39
How does each thinker link social structures to individual subjectivity?
Weber: structures rationalize consciousness; Fanon: colonialism dehumanizes; Du Bois: racial structures distort self-perception.
40
How would Weber and Fanon respectively explain the persistence of inequality even after political 'freedom'?
Weber: rationalization preserves hierarchy; Fanon: national bourgeoisie re-inscribe colonial patterns under a new name.