Objectivity in Social Science
We have designated as "cultural sciences" those disciplines which analyze the phenomena of life in terms of their cultural significance. The significance of a configuration of cultural phenomena and the basis of this significance cannot however be derived and rendered intelligible by a system of analytical laws , however perfect it may be, since the significance of cultural events presupposes a value-orientation towards these events. The concept of culture is a value-concept. Empirical reality becomes "culture" to us because and insofar as we relate it to value ideas. It includes those segments and only those segments of reality which have become significant to us because of this value-relationship. Only a small portion of existing concrete reality is colored by our value-conditioned interest and it alone is significant to us. It is significant because it reveals relationships which are important to us due to their connection with our values. Only because and to the extent that this is the case is it worthwhile for us to know it in its individual features. We cannot cover, however, what is meaningful to us by means of a "presupposition-free" investigation of empirical data. Rather perception of its meaningfulness to us is the presupposition of its becoming an object of investigation. Meaningfulness naturally does not coincide with laws as such, and the more general the law the less the coincidence. For the specific meaning which a phenomenon has for us is naturally not to be found in those relationships which it shares with many other phenomena.
The focus of attention on reality under the guidance of values which lend it significance and the selection and ordering of the phenomena which are thus affected in the light of their cultural significance is entirely different from the analysis of reality in terms of laws and general concepts. Neither of these two types of the analysis of reality has any necessary logical relationship with the other. They can coincide in individual instances but it would be most disastrous if their occasional coincidence caused us to think that they were not distinct in principle. The cultural significance of a phenomenon, e.g., the significance of exchange in a money economy, can be the fact that it exists on a mass scale as a fundamental component of modem culture. But the historical fact that it plays this role must be causally explained in order to render its cultural significance understandable. The analysis of the general aspects of exchange and the technique of the market is a --highly important and indispensable-- preliminary task. For not only does this type of analysis leave unanswered the question as to how exchange historically acquired its fundamental significance in the modern world; but above all else, the fact with which we are primarily concerned, namely, the cultural significance of the money-economy, for the sake of which we are interested in the description of exchange technique and for the sake of which alone a science exists which deals with that technique --is not derivable from any "law." The general features of exchange, purchase, etc., interest the jurist-- but we are concerned with the analysis of the cultural significance of the concrete historical fact that today exchange exists on a mass scale. When we require an explanation, when we wish to understand what distinguishes the social-economic aspects of our culture for instance from that of antiquity in which exchange showed precisely the same general traits as it does today and when we raise the question as to where the significance of "money economy" lies, logical principles of quite heterogeneous derivation enter into the investigation. We will apply those concepts with which we are provided by the investigation of the general features of economic mass phenomena--indeed, insofar as they are relevant to the meaningful aspects of our culture, we shall use them as means of exposition. The goal of our investigation is not reached through the exposition of those laws and concepts, precise as it may be.
The question as to what should be the object of universal conceptualization cannot be decided "without presupposition" but only with reference to the significance which certain segments of that infinite multiplicity which we call "commerce" have for culture. We seek knowledge of an historical phenomenon, meaning by historical: significant in its individuality . And the decisive element in this is that only through the presupposition that a finite part alone of the infinite variety of phenomena is significant, does the knowledge of an individual phenomenon become logically meaningful. Even with the widest imaginable knowledge of "laws," we are helpless in the face of the question: how is the causal explanation of an individual fact possible--since a description of even the smallest slice of reality can never be exhaustive? The number and type of causes which have influenced any given event are always infinite and there is nothing in the things themselves to set some of them apart as alone meriting attention. A chaos of "empirical judgments" about countless individual events would be the only result of a serious attempt to analyze reality "without presuppositions." And even this result is only seemingly possible, since every single perception discloses on closer examination an infinite number of constituent perceptions which can never be exhaustively expressed in a judgment.
Order is brought into this chaos only on the condition that in every case only a part of concrete reality is interesting and significant to us, because only it is related to the cultural values with which we approach reality. Only certain sides of the infinitely complex concrete phenomenon, namely those to which we attribute a general cultural significance-- are therefore worthwhile knowing. They alone are objects of causal explanation. And even this causal explanation evinces the same character; an exhaustive causal investigation of any concrete phenomena in its full reality is not only practically impossible--it is simply nonsense. We select only those causes to which are to be interpreted in the individual case, the "essential" feature of an event. Where the individuality of a phenomenon is concerned, the question of causality is not a question of laws but of concrete causal relationships; it is not a question of the subsumption of the event under some general rubric as a representative case but of its interpretation as a consequence of some constellation. It is in brief a question of interpretation. Wherever the causal explanation of a "cultural phenomenon--an "historical individual" is under consideration, the knowledge of causal laws is not the end of the investigation but only a means. It facilitates and renders possible the causal interpretation to their concrete causes of those components of a phenomenon the individuality of which is culturally significant. So far and only so far as it achieves this, is it valuable for our knowledge of concrete relationships. And the more "general," i.e., the more abstract the laws, the less they can contribute to the causal interpretation of individual phenomena and, more indirectly, to the understanding of the significance of cultural events.
What is the consequence of all this?
Naturally, it does not imply that the knowledge of universal propositions, the construction of abstract concepts, the knowledge of regularities and the attempt to formulate "laws" have no scientific justification in the cultural sciences. Quite the contrary, if the causal knowledge of the historians consists of the interpretation of concrete effects to concrete causes, a valid interpretation of any individual effect without the application of "typological" knowledge-- i.e., the knowledge of recurrent causal sequences--would in general be impossible. Whether a single individual component of a relationship is, in a concrete case, to be assigned causal responsibility for an effect, the causal explanation of which is at issue, can in doubtful cases be determined only by estimating the effects which we generally expect from it and from the other components of the same complex which are relevant to the explanation. In other words, the "adequate" effects of the causal elements involved must be considered in arriving at any such conclusion. The extent to which the historian (in the widest sense of the word) can perform this interpretation in a reasonably certain manner with his imagination sharpened by personal experience and trained in analytic methods and the extent to which he must have recourse to the aid of special disciplines which make it possible, varies with the individual case. Everywhere, however, and hence also in the sphere of complicated economic processes, the more certain and the more comprehensive our general knowledge the greater is the validity of interpretation. This proposition is not in the least affected by the fact that even in the case of all so-called "economic laws" without exception, we are concerned here not with "laws" in the narrower exact natural science sense, but with adequate causal relationships expressed in rules and with the application of the category of "objective possibility." The establishment of such regularities is not the end but rather the means of knowledge. It is entirely a question of expediency, to be settled separately for each individual case, whether a regularly recurrent causal relationship of everyday experience should be formulated into a "law." Laws are important and valuable in the exact natural sciences, in the measure that those sciences are universally valid. For the knowledge of historical phenomena in their concreteness, the most general laws, because they are most devoid of content are also the least valuable. The more comprehensive the validity,--or scope--of a term, the more it leads us away from the richness of reality since in order to include the common elements of the largest possible number of phenomena, it must necessarily be as abstract as possible and hence devoid of content. In the cultural sciences, the knowledge of the universal or general is never valuable in itself.
The conclusion which follows from the above is that an "objective" analysis of cultural events, which proceeds according to the thesis that the ideal of science is the reduction of empirical reality of "laws," is meaningless. It is not meaningless, as is often maintained, because cultural or psychic events for instance are "objectively" less governed by laws. It is meaningless for a number of other reasons. Firstly, because the knowledge of social laws is not knowledge of social reality but is rather one of the various aids used by our minds for attaining this end; secondly, because knowledge of cultural events is inconceivable except on a basis of the significance which the concrete constellations of reality have for us in certain individual concrete situations. In which sense and in which situations this is the case is not revealed to us by any law; it is decided according to the value-ideas in the light of which we view "culture" in each individual case. "Culture" is a finite segment of the meaningless infinity of the world process, a segment on which human beings confer meaning and significance. This is true even for the human being who views a particular culture as a mortal enemy and who seeks to "return to nature." He can attain this point of view only after viewing the culture in which he lives from the standpoint of his values, and finding it "too soft." This is the purely logical-formal fact which is involved when we speak of the logically necessary rootedness of all historical individuals in "value-ideas." The transcendental presupposition of every cultural science lies not in our finding a certain culture or any "culture" in general to be valuable but rather in the fact that we are cultural beings, endowed with the capacity and the will to take a deliberate attitude towards the world and to lend it significance. Whatever this significance may be, it will lead us to judge certain phenomena of human existence in its light and to respond to them as being (positively or negatively) meaningful. Whatever may be the content of this attitude--these phenomena have cultural significance for us and on this significance alone rests its scientific interest. Thus when we speak here of the conditioning of cultural knowledge through value ideas (following the terminology of modern logic, it is done in the hope that we will not be subject to crude misunderstandings such as the opinion that cultural significance should be attributed only to valuable phenomena. Prostitution is a cultural phenomenon just as much as religion or money. All three are cultural phenomena only because and only insofar as their existence and the form which they historically assume touch directly or indirectly on our cultural interests and arouse our striving for knowledge concerning problems brought into focus by the value-ideas which give significance to the fragment of reality analyzed by those concepts.
All knowledge of cultural reality, as may be seen, is always knowledge from particular points of view. When we require from the historian and social research worker as an elementary presupposition that they distinguish the important from the trivial and that he should have the necessary "point of view" for this distinction, we mean that they must understand how to relate the events of the real world consciously or unconsciously to universal "cultural values" and to select out those relationships which are significant for us. If the notion that those standpoints can be derived from the "facts themselves" continually recurs, it is due to the naive self-deception of the specialist who is unaware that it is due to the value-ideas with which he unconsciously approaches his subject matter, that he has selected from an absolute infinity a tiny portion with the study of which he concerns himself. In connection with this selection of individual special "aspects" of the event which always and everywhere occurs, consciously or unconsciously, there also occurs that element of cultural-scientific work which is referred to by the often-heard assertion that the "personal" element of a scientific work is what is really valuable in it, and that personality must be expressed in every work if it existence is to be justified. To be sure, without the investigator's value-ideas, there would be no principle of selection of subject-matter and no meaningful knowledge of the concrete reality. Just as without the investigator's conviction regarding the significance of particular cultural facts, every attempt to analyze concrete reality is absolutely meaningless, so the direction of his personal belief, the refraction of values in the prism of his mind, gives direction to his work. And the values to which the scientific genius relates the object of his inquiry may determine, i.e., decide the "conception" of a whole epoch, not only concerning what is regarded as "valuable" but also concerning what is significant or insignificant, "important" or "unimportant" in the phenomena.
Accordingly, cultural science in our sense involves "subjective" presuppositions insofar as it concerns itself only with those components of reality which have some relationship, however indirect, to events to which we attach cultural significance. Nonetheless, it is entirely causal knowledge exactly in the same sense as the knowledge of significant concrete natural events which have a qualitative character. Among the many confusions which the overreaching tendency of a formal-juristic outlook has brought about in the cultural sciences, there has recently appeared the attempt to "refute" the "materialistic conception of history" by a series of clever but fallacious arguments which state that since all economic life must take place in legally or conventionally regulated forms, all economic "development" must take the form of striving for the creation of new legal forms. Hence, it is said to be intelligible only through ethical maxims and is on this account essentially different from every type of "natural" development. Accordingly the knowledge of economic development is said to be "purposeful" in character. Without wishing to discuss the meaning of the ambiguous term "development," or the logically no less ambiguous term "purpose" in the social sciences, it should be stated that such knowledge need not be "purposeful" in the sense assumed by this point of view. The cultural significance of normatively regulated legal relations and even norms themselves can undergo fundamental revolutionary changes even under conditions of the formal identity of the prevailing legal norms. Indeed, if one wishes to lose one's self for a moment in phantasies about the future, one might theoretically imagine, let us say, the "socialization of the means of production" unaccompanied by any conscious "striving" towards this result, and without even the disappearance or addition of a single paragraph of our legal code; the statistical frequency of certain legally regulated relationships might be changed fundamentally, and in many cases, even disappear entirely; a great number of legal norms might become practically meaningless and their whole cultural significance changed beyond identification. De lege ferenda discussions may be justifiably disregarded by the "materialistic conception of history" since its central proposition is the indeed inevitable change in the significance of legal institutions. Those who view the painstaking labor of causally understanding historical reality as of secondary importance can disregard it, but it is impossible to supplant it by any type of "purpose." From our viewpoint, "purpose" is the conception of an effect which becomes a cause of an action. Since we take into account every cause which produces or can produce a significant effect, we also consider this one. Its specific significance consists only in the fact that we not only observe human conduct but can and desire to understand it.
Undoubtedly, all value-ideas are "subjective." Between the "historical" interest in a family chronicle and that in the development of the greatest conceivable cultural phenomena which were and are common to a nation or to mankind over long epochs, there exists an infinite gradation of "significance" arranged into an order which differs for each of us. And they are, naturally, historically variable in accordance with the character of the culture and the ideas which rule men's minds. But it obviously does not follow from this that research in the cultural sciences can only have results which are "subjective" in the sense that they are valid for one person and not for others. Only the degree to which they interest different persons varies. In other words, the choice of the object of investigation and the extent or depth to which this investigation attempts to penetrate into the infinite causal web, are determined by the value-ideas which dominate the investigator and his age. In the method of investigation, the guiding "point of view" is of great importance for the construction of the conceptual scheme which will be used in the investigation. In the mode of their use, however, the investigator is obviously bound by the norms of our thought just as much here as elsewhere. For scientific truth is precisely what is valid for all who seek the truth.
However, there emerges from this the meaninglessness of the idea which prevails occasionally even among historians, namely, that the goal of the cultural sciences, however far it may be from realization, is to construct a closed system of concepts, in which reality is synthesized in some sort of permanently and universally valid classification and from which it can again be deduced. The stream of immeasurable events flows unendingly towards eternity. The cultural problems which move men form themselves ever anew and in different colors, and the boundaries of that area in the infinite stream of concrete events which acquires meaning and significance for us, i.e., which becomes an "historical individual," are constantly subject to change. The intellectual contexts from which it is viewed and scientifically analyzed shift. The points of departure of the cultural sciences remain changeable throughout the limitless future as long as a Chinese ossification of intellectual life does not render mankind incapable of setting new questions to the eternally inexhaustible flow of life. A systematic science of culture, even only in the sense of a definitive, objectively valid, systematic fixation of the problems which it should treat, would be senseless in itself. Such an attempt could only produce a collection of numerous, specifically particularized, heterogeneous and disparate viewpoints in the light of which reality becomes "culture" through being significant in its unique character.