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Rationalization refers to a historical process in which one form of reasoning or rationality—instrumental rationality—grounded in a distinction between means and ends and based on calculation comes to predominate. The spread of instrumental reason is closely associated with intellectual developments in Europe since the Reformation and is thought to be embodied in and borne by such key social institutions as the modern (rational) legal system, the state governed by the rule of law (the Rechtsstaat), bureaucracy, and rational, as opposed to adventure or robber, capitalism. The term rationalization is most closely associated with Max Weber, but was adopted for use in critical theory as a key element in its critique of domination, of capitalism, and of instrumental reason. Rationalization remains a central concept in the analysis of modernity. Consumption (in the shape of mass consumption) was taken, by critical theorists, to be a symptom of rationalization, whereas in more recent literature, consumption is understood as an object of rationalization.

Weber on Rationalization

Underlying the rationalization thesis is a set of distinctions Weber drew between different orientations to the world, forms of social action, and ways of conducting our lives.

At the level of the individual, action that is not simply habitual (traditional action) or emotional (affective action), can be governed either by considerations of value (or absolute ends) or by a strict calculation of ends and means. This is the famous distinction between Wertrationalität (value rationality) and Zweckrationalität (instrumental rationality). In the realm of ethics, the corresponding distinction is between an ethics of conviction (Gesinnungsethik), in which the actor is concerned with doing right in terms of some absolute standard with little regard for the consequences of his or her moral choices, and an ethic of responsibility (Verantwortungsethik), in which the actor is concerned with the actual outcomes of his or her decisions and actions. The agents who embody these orientations have a divergent orientation to the world (Gesinnung) and are quite different types of subjects with distinct ways of conducting their lives (Lebensführung). In brief, they occupy quite different socially constructed worlds.

At the level of social institutions, instrumental rationality can be found, in premodern contexts, within certain religious orders and in military drill and, in a modern context, in the bureaucratic state governed by the rule of law and in the capitalist firm. Weber traces the origins of modern forms of rationality and rational discipline to premodern—almost “total”—institutions (the cloister and the army): “Army discipline is the mother's knee of discipline as such. The second great educator in discipline is the large economic enterprise” (Weber 1922/1972, 686). The institutions that embody instrumental rationality have a mechanical quality and are technically superior—for example, in terms of efficiency—to institutions organized along other lines: “The decisive reason for the advance of bureaucratic organization was from the start its purely technical superiority over all other forms” (561). Weber goes on to identify the technical basis for the superiority of professional bureaucratic administration, namely, the optimization of “speed, clarity, exact record keeping, continuity, discretion, uniformity, strict subordination, savings on friction and on material and personnel costs” (561–562).

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