From: Gellner, Nations and Nationalism Ithaca: Cornell University Press, 1983, pp.19-38.
The origins of industrial society continue to be an object of scholarly dispute. It seems to me very probable that this will continue to be so for ever. An enormously complex transformation occurred in a very large, diversified and intricate society, and the event was unique: no imitative industrialization can be treated as an event of the same kind as the original industrialization, simply in virtue of the fact that all the others were indeed imitative, were performed in the light of the now established knowledge that the thing could be done, and had certain blatant and conspicuous advantages (though the emulated ideal was, of course, interpreted in all kinds of quite diverse ways). So we can never repeat the original event, which was perpetrated by men who knew not what they did, an unawareness which was of the very essence of the event. We cannot do it, for quite a number of cogent reasons: the sheer fact of repetition makes it different from the original occasion; we cannot in any case reproduce all the circumstances of early modern Western Europe; and experiments on such a scale, for the sake of establishing a theoretical point, are morally hardly conceivable. In any case, to sort out the causal threads of so complex a process, we should need not one, but very many re-runs, and these will never be available to us.
But while we cannot really establish the aetiology of industrialism, we can hope to make some progress in putting forward models of the generic working of industrial society. In fact, the real merit and importance of Max Weber's celebrated essay (The Protestant Ethic and the Spirit of Capitalism) seems to me to lie far less in his fascinating but speculative and inconclusive hypothesis about the genesis of the capitalist spirit, than in his reflections about what constitute the general distinguishing features of the new social order. In fact, although the (entirely salutary) shift of concern from the origins of capitalism to that of the origins of industrialism only occurred after Weber, and as a consequence of the emergence of non-capitalist industrial societies, nevertheless this reformulation of the crucial question is already implicit in Weber's preoccupation with bureaucracy, alongside his concern with the entrepreneurial spirit. If a centralized bureaucracy exemplifies the new Geist just as much as does the rational businessman, then clearly we are concerned with industrialism, rather than with capitalism as such.
In the Weberian, and I think in any plausible account of the new spirit,
the notion of rationality must be central and important. Weber himself
was not particularly deft in giving coherent and adequate definitions,
particularly so in this case, though it is perfectly possible to distil
from the contexts of his use of this notion of rationality what he meant
by it, and that this underlying notion is indeed crucial for this topic.
As it happens, this notion is explored, with unparalleled philosophic depth,
by the two greatest philosophers of the eighteenth century, David Hume
and Immanuel Kant, both of whom, under the fond delusion that they were
analysing the human mind as such, an sich, anywhere, any time, were
in fact giving very profound accounts of the general logic of the new spirit
whose emergence characterized their age. What these two thinkers shared
was at least as important as what separated them.
Two elements are conspicuously present in Weber's notion of rationality. One is coherence or consistency, the like treatment of like cases, regularity, what might be called the very soul or honour of a good bureaucrat. The other is efficiency, the cool rational selection of the best available means to given, clearly formulated and isolated ends; in other words, the spirit of the ideal entrepreneur. Orderliness and efficiency may indeed be seen as the bureaucratic and the entrepreneurial elements in an overall spirit of rationality.
I do not myself believe that these two elements are really independent of each other. The notion of means-ends efficiency implies that the agent will always choose the self-same solution to a given problem, irrespective of 'irrelevant' considerations; and consequently it carries the bureaucratic requirement of symmetry of treatment as an immediate corollary. The imperative of symmetry does not quite so immediately imply the corollary of efficiency (and indeed, as an empirical fact, bureaucrats, even or especially perfectly honest and conscientious ones, are not always particularly efficient, as Weber himself noted); nevertheless, any sustained and non-superficial implementation of the requirement of orderliness will imply the use of a general and neutral idiom for the specification both of ends and of fact, of the environment in which the ends are to be pursued. Such a language, by its clear specification of ends and means, will in the end only permit the characterization of actions in a way which ensures that clearly identified ends are attained by means selected for their optimal effectiveness, and for nothing else.
What underlies the two elements of the rational spirit of which Weber was clearly aware (orderliness and efficiency) is something deeper, well explored by Hume and Kant under the blithe impression that they were investigating the human mind in general: namely, a common measure of fact, a universal conceptual currency, so to speak, for the general characterization of things; and the esprit d'analyse, forcefully preached and characterized already by Descartes. Each of these elements is presupposed by rationality, in the sense in which it concerns us, as the secret of the modern spirit. By the common or single conceptual currency I mean that all facts are located within a single continuous logical space, that statements reporting them can be conjoined and generally related to each other, and so that in principle one single language describes the world and is internally unitary; or on the negative side, that there are no special, privileged, insulated facts or realms, protected from contamination or contradiction by others, and living in insulated independent logical spaces of their own. Just this was, of course, the most striking trait of pre-modern, pre-rational visions: the co-existence within them of multiple, not properly united, but hierarchically related sub-worlds, and the existence of special privileged facts, sacralized and exempt from ordinary treatment.
In a traditional social order, the languages of the hunt, of harvesting, of various rituals, of the council room, of the kitchen or harem, all form autonomous systems: to conjoin statements drawn from these various disparate fields, to probe for inconsistencies between them, to try to unify them all, this would be a social solecism or worse, probably blasphemy or impiety, and the very endeavor would be unintelligible. By contrast, in our society it is assumed that all referential uses of language ultimately refer to one coherent world, and can be reduced to a unitary idiom; and that it is legitimate to relate them to each other. 'Only connect' is an intelligible and acceptable ideal. Modern philosophies of knowledge are frequently our expression and codification of this idea and aspiration, which in turn is not a philosophical whim, but has profound social roots.
Equalization and homogenization of facts is incomplete unless accompanied by what may be called the separation of all separable, the esprit d'analyse, the breaking up of all complexes into their constituent parts (even if it can only be done in thought), and the refusal to countenance conceptual package deals. It is precisely by binding things together that traditional visions perpetuate themselves and the prejudgements contained within them; and it is by insisting on prising things apart that we have liberated ourselves from them. These package-deals, and the discontinuous conceptual spaces, are the equivalents, in the sphere of ideas, of the stable social groupings and structures at the level of men. Likewise, the unified and standardized, as it were metric world of facts, as conceived in the philosophies of Hume or Kant, is the analogue of the anonymous and equal collectivities of men in a mass society. In the present argument, we are concerned with men and their groupings, rather than with ideas; but the unification of their ideas in continuous and unitary systems is connected with their re-grouping in internally fluid, culturally continuous communities.
Industrial society is the only society ever to live by and rely on sustained and perpetual growth, on an expected and continuous improvement. Not surprisingly, it was the first society to invent the concept and ideal of progress, of continuous improvement. Its favoured mode of social control is universal Danegeld, buying off social aggression with material enhancement; its greatest weakness is its inability to survive any temporary reduction of the social bribery fund, and to weather the loss of legitimacy which befalls it if the cornucopia becomes temporarily jammed and the flow falters. Many societies in the past have on occasion discovered innovations and improved their lot, and sometimes it may even have been true that improvements came not as single spies but in battalions. But the improvement was never perpetual, nor expected to be so. Something special must have happened to have engendered so unusual and remarkable an expectation.
And indeed, something unusual, something unique, had happened. The conception of the world as homogeneous, subject to systematic, indiscriminate laws, and as open to interminable exploration, offered endless possibilities of new combinations of means with no firm prior expectations and limits: no possibilities would be barred, and in the end nothing but evidence would decide how things were, and how they could be combined to secure desired effects. This was a totally new vision. The old worlds were, on the one hand, each of them, a cosmos: purposive, hierarchial, 'meaningful'; and on the other hand, not quite unified, consisting of subworlds each with its own idiom and logic, not subsumable under a single overall orderliness. The new world was on the one hand morally inert, and on the other, unitary.
Hume's philosophy is one of the most important codifications of this vision. Its best-known part is his treatment of causation, which indeed follows from the overall vision and its central insights. What it amounts to in the end is this: in the very nature of things, nothing is inherently connected with anything else. The actual connections of this world can only be established by first separating in thought everything that can be thought separately - so that we can isolate the pure elements, so to speak - and then seeing what, as a matter of experience, happens to be actually conjoined to what.
Is the world like that? Ours is. This is the pre-condition, the price of a world of endless discovery. Inquiry must not be bound by the natural affinities and liaisons of things, built into this or that vision and style of life. And, of course, Hume's account of causation is not merely an admirable summary of the background picture facing the untrammeled, eternal inquirer; it is also an account of the comportment of his economic counterpart, the modern entrepreneur. Not for the merchant or manufacturer of the age of reason the fusion of labor, technique, material and mould, prescribed by custom, tied to a social order and rhythm; his progress and the advancement of the economy of which he is a part hinges, once again, on his untrammeled selection of whatever means, in the light of the evidence and of nothing else, serves some clear aim such as the maximization of profit. (His predecessor or indeed his surviving feudal contemporary would have been hard put to it to single out a solitary, isolable criterion of success. Profit for them would have been merged in a number of inseparable other considerations, such as the maintenance of their positions in the community. Adam Smith saw only too clearly the difference between a Glasgow burgher and, say, Cameron of Lochiel. Hume's theory of causation ratifies the perceptions of the former.)
This vision of a society which has become dependent on both cognitive
and economic growth (the two being, of course, linked to each other) concerns
us here, because we are primarily interested in the consequences of an
ever-growing, ever-progressing society. But the consequences of such perpetual
growth have striking parallels with the vision which was its condition.
The society of perpetual growth
If cognitive growth presupposes that no element is indissolubly linked a priori to any other, and that everything is open to rethinking, then economic and productive growth requires exactly the same of human activities and hence of human roles. Roles become optional and instrumental. The old stability of the social role structure is simply incompatible with growth and innovation. Innovation means doing new things, the boundaries of which cannot be the same as those of the activities they replace. No doubt most societies can cope with an occasional re-drawing of job-specifications and guild boundaries, just as a football team can experimentally switch form one formation to another, and yet maintain continuity. One change does not make progress. But what happens when the persistence of occupational change itself becomes the one permanent feature of a social order?
When this question is answered, the main part of the problem of nationalism is thereby solved. Nationalism is rooted in a certain kind of division of labor, one which is complex and persistently, cumulatively changing.
High productivity, as Adam Smith insisted so much, requires a complex and refined division of labor. Perpetually growing productivity requires that this division be not merely complex, but also perpetually, and often rapidly, changing. This rapid and continuous change both of the economic role system itself and of the occupancy of places within it, has certain immediate and profoundly important consequences. Men located within it cannot generally rest in the same niches all their lives; and they can only seldom rest in them, so to speak, over generations. Positions are seldom (for this and other reasons) transmitted from father to son. Adam Smith noted the precariousness of bourgeois fortunes, though he erroneously attributed stability of social station to pastoralists, mistaking their genealogical myths for reality.
The immediate consequence of this new kind of mobility is a certain kind of egalitarianism. Modern society is not mobile because it is egalitarian; it is egalitarian because it is mobile. Moreover, it has to be mobile whether it wishes to be so or not, because this is required by the satisfaction of its terrible and overwhelming thirst for economic growth.
A society which is destined to a permanent game of musical chairs cannot erect deep barriers of rank, of caste or estate, between the various sets of chairs which it possesses. That would hamper the mobility, and, given the mobility, would indeed lead to intolerable tensions. Men can tolerate terrible inequalities, if they are stable and hallowed by custom. But in a hectically mobile society, custom has no time to hallow anything. A rolling stone gathers no aura, and a mobile population does not allow any aura to attach to its stratification. Stratification and inequality do exist, and sometimes in extreme form; nevertheless they have a muted and discreet quality, attenuated by a kind of gradualness of the distinctions of wealth and standing, a lack of social distance and a convergence of life-styles, a kind of statistical or probabilistic quality of the differences (as opposed to the rigid, absolutized, chasm-like differences typical of agrarian society), and by the illusion or reality of social mobility.
That illusion is essential, and it cannot persist without at least a measure of reality. Just how much reality there is in this appearance of upward and downward mobility varies and is subject to learned dispute, but there can be no reasonable doubt that it does have a good deal of reality: when the system of roles itself is changing so much, the occupants of positions within it cannot be, as some left-wing sociologists claim, tied to a rigid stratificational system. Compared with agrarian society, this society is mobile and egalitarian.
But there is more than all this to the egalitarianism and mobility engendered by the distinctively industrial, growth-oriented economy. There are some additional subtler traits of the new division of labour, which can perhaps best be approached by considering the difference between the division of labour in an industrial society and that of a particularly complex, well-developed agrarian one. The obvious difference between the two is that one is more stable and the other is more mobile. In fact, one of them generally wills itself to be stable, and the other wills itself to be mobile; and one of them pretends to be more stable than social reality permits, while the other often claims more mobility, in the interest of pretending to satisfy its egalitarian ideal, than its real constraints actually permit. Nevertheless, though both systems tend to exaggerate their own central features, they do indeed markedly possess the trait they claim as their own when contrasted with each other: one is rigid, the other mobile. But if that is the obvious contrast, what are the subtler features which accompany it?
Compare in detail the division of labour in a highly advanced agrarian society with that of an average industrial one. Every kind of function, for instance now has at least one kind of specialist associated with it. Car mechanics are becoming specialized in terms of the make of car they service. The industrial society will have a larger population, and probably, by most natural ways of counting, a larger number of different jobs. In that sense, the division of labour has been pushed much further within it.
But by some criteria, it may well be that a fully developed agrarian society actually has the more complex division of labour. The specialisms within it are more distant from each other than are the possibly more numerous specialisms of an industrial society, which tend to have what can only be described as a mutual affinity of style. Some of the specialisms of a mature agrarian society will be extreme: they will be the fruits of lifelong, very prolonged and totally dedicated training, which may have commenced in early youth and required an almost complete renunciation of other concerns. The achievements of craft and art production in these societies are extremely labour- and skill-intensive, and often reach levels of intricacy and perfection never remotely equalled by anything later attained by industrial societies, whose domestic arts and decorations, gastronomy, tools and adornments are notoriously shoddy.
Notwithstanding their aridity and sterility, the scholastic and ritual complexity mastered by the schoolmen of a developed agrarian society is often such as to strain the very limits of the human mind. In brief, although the peasants, who form the great majority of an agrarian society, are more or less mutually interchangeable when it comes to the performance of the social tasks which are normally assigned to them, the important minority of specialists within such societies are outstandingly complementary to each other; each one of them, or each group of them, is dependent on the others and, when sticking to its last, its specialism, quite incapable of self-sufficiency.
It is curious that, by contrast, in industrial society, notwithstanding its larger number of specialisms, the distance between specialists is far less great. Their mysteries are far closer to mutual intelligibility, their manuals have idioms which overlap to a much greater extent, and re-training, though sometimes difficult, is not generally an awesome task.
So quite apart from the presence of mobility in the one case and stability in the other, there is a subtle but profound and important qualitative difference in the division of labour itself. Durkheim was in error when he in effect classed advanced pre-industrial civilizations and industrial society together under the single heading of 'organic solidarity', and when he failed to introduce properly this further distinction within the wider category of organic solidarity or of complementary division of labour. The difference is this: the major part of training in industrial society is generic training, not specifically connected with the highly specialized professional activity of the person in question, and preceding it. Industrial society may by most criteria be the most highly specialized society ever; but its educational system is unquestionably the least specialized, the most universally standardized, that has ever existed. The same kind of training or education is given to all or most children and adolescents up to an astonishingly late age. Specialized schools have prestige only at the end of the educational process, if they constitute a kind of completion of a prolonged previous unspecialized education; specialized schools intended for a younger, earlier intake have negative prestige.
Is this a paradox, or perhaps one of those illogical survivals from an earlier age? Those who notice the 'gentlemanly' or leisure-class elements in higher education have sometimes supposed so. But, although some of the frills and affectations attached to higher education may indeed by irrelevancies and survivals, the central fact - the pervasiveness and importance of generic, unspecialized training - is conjoined to highly specialized industrial society not as a paradox, but as something altogether fitting and necessary. The kind of specialization found in industrial society rests precisely on a common foundation of unspecialized and standardized training.
A modern army subjects its recruits first to a shared generic training, in the course of which they are meant to acquire and internalize the basic idiom, ritual and skills common to the army as a whole; and only subsequently are the recruits given more specialized training. It is assumed or hoped that every properly trained recruit can be re-trained from one specialism to another without too much loss of time, with the exception of a relatively small number of very highly trained specialists. A modern society is, in this respect, like a modern army, only more so. It provides a very prolonged and fairly thorough training for all its recruits, insisting on certain shared qualifications: literacy, numeracy, basic work habits and social skills, familiarity with basic technical and social skills. For the large majority of the population the distinctive skills involved in working life are superimposed on the basic training, either on the job or as part of a much less prolonged supplementary training; and the assumption is that anyone who has completed the generic training common to the entire population can be re-trained for most other jobs without too much difficulty. Generally speaking, the additional skills required consist of a few techniques that can be learned fairly quickly, plus 'experience', a kind of familiarity with a milieu, its personnel and its manner of operation. This may take a little time to acquire, and it sometimes reinforced by a little protective mystique, but seldom really amounts to very much. There is also a minority of genuine specialists, people whose effective occupancy of their posts really depends on very prolonged additional training, and who are not easily or at all replaceable by anyone not sharing their own particular educational background and talent.
The ideal of universal literacy and the right to education is a well-known part of the pantheon of modern values. It is spoken of with respect by statesmen and politicians, and enshrined in declarations of rights, constitutions, party programmes and so forth. So far, nothing unusual. The same is true of representative and accountable government, free elections, an independent judiciary, freedom of speech and assembly, and so on. Many or most of these admirable values are often and systematically ignored in many parts of the world, without anyone batting an eyelid. Very often, it is safe to consider these phrases as simple verbiage. Most constitutions guaranteeing free speech and elections are as informative about the societies they allegedly define as a man saying 'Good morning' is about the weather. All this is well known. What is so very curious, and highly significant, about the principle of universal and centrally guaranteed education, it that it is an ideal more honoured in the observance than in the breach. In this it is virtually unique among modern ideals; and this calls for an explanation. Professor Ronald Dore has powerfully criticized this tendency,  particularly among developing societies, of overrating formal 'paper' qualifications, and no doubt it has harmful side effects. But I wonder whether he fully appreciates the deep roots of what he castigates as the Diploma Disease.
All this suggests that the kind of education
described - universal, standardized, and generic - really plays
some essential part in the effective working of a modern society, and is
not merely part of its verbiage or self-advertisement. This is in fact
so. To understand what that role is, we must, to borrow a phrase from Marx
(though not perhaps in the sense in which he used it), consider not merely
the mode of production of modern society, but above all its mode of reproduction.
The reproduction of social individuals and groups can be carried out either on the one-to-one or on-the-job principle, or by what may be called the centralized method. There are, of course, many mixed and intermediate ways of doing this job, but their consideration can best be postponed until after the discussion of these two extreme, as it were polar, possibilities.
The one-to-one, on-the-job method is practised
when a family, kin unit, village, tribal segment or similar fairly small
unit takes the individual infants born into it, and by allowing and obliging
them to share in the communal life, plus a few more specific methods such
as training, exercises, precepts, rites de passage and so forth,
eventually turns these infants into adults reasonably similar to those
of the preceding generation; and in this manner the society and its culture
The centralized method of reproduction is one in which the local method is significantly complemented (or in extreme cases, wholly replaced) by an educational or training agency which is distinct from the local community, and which takes over the preparation of the young human beings in question, and eventually hands them back to the wider society to fulfil their roles in it, when the process of training is completed. An extreme version of this system developed a high degree of perfection and effectiveness in the Ottoman empire, when under the devshirme and janissary systems, young boys, either secured as a tax obligation from conquered populations, or purchased as slaves, were systematically trained for war and administration and, ideally, wholly weaned and separated from their families and communities of origin. A less total version of this system was and in part still is practised by the British upper class, with its reliance on boarding schools from an early age. Variants of this system can on occasion be found even in relatively simple, preliterate agrarian societies.
Societies consisting of sub-communities can be divided into those in which the sub-communities can, if necessary, reproduce themselves without help from the rest of society, and those in which mutual complementarity and interdependence are such that they cannot do this. Generally speaking, the segments and rural communities of agrarian society can reproduce themselves independently. The anthropological concept of a segmentary society contains precisely this idea: the 'segment' is simply a smaller variant of the larger society of which it is a part, and can do on a smaller scale everything done by the larger unit.
Furthermore, one must distinguish between economic and educational self-sufficiency, in the sense of capacity for self-reproduction. The ruling strata of an agrarian society are, of course, dependent on a surplus drawn from the rest of society, but they may nevertheless be educationally quite self-sufficient. Various other kinds of non-self-sufficiency can also be engendered by social rules, such as those which make communities dependent on external ritual specialists, or on the supply of brides from outside. Here we are concerned with educational, not economic capacity for group self-reproduction. There are numerous complex, mixed and intermediate forms of group reproduction. When feudal lords send their sons as half-trainees, half-hostages to the local court, when masters accept apprentices who are not their sons, and so forth, we are obviously in the presence of such mixed systems.
Generally speaking, the situation in agrarian society seems to be this: the great majority of the population belongs to self-reproducing units, such as in effect educate their young on the job, in their stride, as part and parcel of the general business of living, without relying much or at all on any kind of educational specialist. A minority of the population receives specialized training. The society will contain one or more strata of full-time educators, who both reproduce themselves by taking on apprentices, and perform part-time services for the rest of the community: ritual, therapeutic, admonitory, secretarial, and so on. It may be useful to distinguish between one-to-one, intra-community training, and call it acculturation, and specialized exo-training (on the analogy of exogamy), which calls for skills outside the community, and call that education proper.
A very important stratum in literate agrarian society are the clerks, those who can read and transmit literacy, and who thus form one of the classes of specialists in that society. They may or may not form a guild or be incorporated in an organization. As, generally speaking, writing soon transcends its purely technical use in record-keeping, and acquires moral and technological significance, the clerks or clerics are almost invariably far more than mere graphotechnicians. It is not just writing, but what is written that counts, and, in agrarian society, the ratio of the sacred to the profane, within the realm of the written, tends to be heavily weighted in favour of the first. So the writers and readers are specialists and yet more than specialists; they are both part of a society, and claim to be the voice of the whole of it. Their specialism says something, something special, more so perhaps than that of the woodcarvers and other designers, and much more than that of the tinkers.
Specialists are often feared and despised in this kind of society. The clerics may be viewed ambivalently, but in the main their standing is rather high. They are both specialists and a part of society among others, and yet also, as stated, claim to be the voice of the totality. They are in an inherently paradoxical situation. Logicians possess, in their armoury of allegedly deep and significant puzzles, the Problem of the Barber: in a village, all men can be divided into those who shave themselves, and those who are shaved by the barber. But what of the barber himself? Is he a self-shaver, or one of the barber-shaved? In this form, let us leave it to the logicians. But the clerics are somewhat in the barber's situation. They reproduce their own guild by training entrants, but they also give a bit of training or provide services for the rest of society. Do they or do they not shave themselves? The tension and its problems (and they are not just logical) are with them, and they are not easily resolved.
In the end, modern society resolves this
conundrum by turning everyone into a cleric, by turning this potentially
universal class into an effectively universal one, by ensuring that everyone
without exception is taught by it, that exo-education becomes the universal
form, and that no-one culturally speaking, shaves himself. Modern society
is one in which no sub-community, below the size of one capable of sustaining
an independent education system, can any longer reproduce itself. The reproduction
of fully socialized individuals itself becomes part of the division of
labour, and is no longer performed by sub-communities for themselves.
That is what developed modern societies are like. But why must this be so? What fate impels them in this direction? Why, to repeat the earlier question, is this one ideal, that of universal literacy and education, taken with this most unusual, untypical seriousness?
Part of the answer has already been given, in connection with the stress on occupational mobility, on an unstable, rapidly changing division of labour. A society whose entire political system, and indeed whose cosmology and moral order, is based in the last analysis on economic growth, on the universal incremental Danegeld and the hope of a perpetual augmentation of satisfactions, whose legitimacy hinges on its capacity to sustain and satisfy this expectation, is thereby committed to the need for innovation and hence to a changing occupational structure. From this it follows that certainly between generations, and very often within single life-spans, men must be ready for reallocation to new tasks. Hence, in part, the importance of the generic training, and the fact that the little bit extra of training, such as is attached to most jobs, doesn't amount to too much, and is moreover contained in manuals intelligible to all possessors of the society's generic training. (While the little bit extra seldom amounts to much, the shared and truly essential generic core is supplied at a rather high level, not perhaps when compared with the intellectual peaks of agrarian society, but certainly when placed alongside its erstwhile customary average.)
But it is not only mobility and re-training which engender this imperative. It is also the content of most professional activities. Work, in industrial society, does not mean moving matter. The paradigm of work is no longer ploughing, reaping, thrashing. Work, in the main, is no longer the manipulation of things, but of meanings. It generally involves exchanging communications with other people, or manipulating the controls of a machine. The proportion of people at the coal face of nature, directly applying human physical force to natural objects, is constantly diminishing., Most jobs, if not actually involving work 'with people', involve the control of buttons or switches or levers which need to be understood, and are explicable, once again, in some standard idiom intelligible to all comers.
For the first time in human history, explicit and reasonably precise communication becomes generally, pervasively used and important. In the closed local communities of the agrarian or tribal worlds, when it came to communication, context, tone, gesture, personality and situation were everything. Communication, such as it was, took place without the benefit of precise formulation, for which the locals had neither taste nor aptitude. Explicitness and the niceties of precise, rule-bound formulation were left to lawyers, theologians or ritual specialists, and were parts of their mysteries. Among intimates of a close community, explicitness would have been pedantic and offensive, and is scarcely imaginable or intelligible.
Human language must have been used for countless generations in such intimate, closed, context-bound communities, whereas it has only been used by schoolmen and jurists, and all kinds of context-evading conceptual puritans, for a very small number of generations. It is a very puzzling fact that an institution, namely human language, should have this potential for being used as an 'elaborate code', in Basil Bernstein's phrase, as a formal and fairly context-free instrument, given that it had evolved in a milieu which in no way called for this development, and did not selectively favour it if it manifested itself. This puzzle is on a par with problems such as that posed by the existence of skills (for example, mathematical ability) which throughout most of the period of the existence of humanity had no survival value, and thus could not have been in any direct way produced by natural selection. The existence of language suitable for such formal, context-liberated use is such a puzzle; but it is also, clearly, a fact. This potentiality, whatever its origin and explanation, happened to be there. Eventually a kind of society emerged - and it is now becoming global - in which this potentiality really comes into its own, and within which it becomes indispensable and dominant.
To sum up this argument: a society has emerged based on a high-powered technology and the expectancy of sustained growth, which requires both a mobile division of labour, and sustained, frequent and precise communication between strangers involving a sharing of explicit meaning, transmitted in a standard idiom and in writing when required. For a number of converging reasons, this society must be thoroughly exo-educational: each individual is trained by specialists, not just by his own local group, if indeed he has one. Its segments and units - and this society is in any case large, fluid, and in comparison with traditional, agrarian societies very short of internal structures - simply do not possess the capacity or the resources to reproduce their own personnel. The level of literacy and technical competence, in a standardized medium, a common conceptual currency, which is required of members of this society if they are to be properly employable and enjoy full and effective moral citizenship, is so high that it simply cannot be provided by the kin or local units, such as they are. It can only be provided by something resembling a modern 'national' educational system, a pyramid at whose base there are primary schools, staffed by teachers trained at secondary schools, staffed by university-trained teachers, led by the products of advanced graduate schools. Such a pyramid provides the criterion for the minimum size for a viable political unit. No unit too small to accommodate the pyramid can function properly. Units cannot be smaller than this. Constraints also operate which prevent them being too large, in various circumstances; but that is another issue.
The fact that sub-units of society are no longer capable of self-reproduction, that centralized exo-education is the obligatory norm, that such education complements (though it does not wholly replace) localized acculturation, is of the very first importance for the political sociology of the modern world; and its implications have, strangely enough, been seldom understood or appreciated or even examined. At the base of the modern social order stands not the executioner but the professor. Not the guillotine, but the (aptly named) doctorat d'état is the main tool and symbol of state power. The monopoly of legitimate education is now more important, more central than is the monopoly of legitimate violence. When this is understood, then the imperative of nationalism, its roots, not in human nature as such, but in a certain kind of now pervasive social order, can also be understood.
Contrary to popular and even scholarly belief, nationalism does not have any very deep roots in the human psyche. The human psyche can be assumed to have persisted unchanged through the many many millennia of the existence of the human race, and not to have become either better or worse during the relatively brief and very recent age of nationalism. One may not invoke a general substrate to explain a specific phenomenon. The substrate generates many surface possibilities. Nationalism, the organization of human groups into large, centrally educated, culturally homogeneous units, is but one of these, and a very rare one at that. What is crucial for its genuine explanation is to identify its specific roots. It is these specific roots which alone can properly explain it. In this way, specific factors are superimposed on to a shared universal human substrate.
The roots of nationalism in the distinctive
structural requirements of industrial society are very deep indeed. This
movement is the fruit neither of ideological aberration, nor of emotional
excess. Although those who participate in it generally, indeed almost without
exception, fail to understand what it is that they do, the movement is
nonetheless the external manifestation of a deep adjustment is the relationship
between polity and culture which is quite unavoidable.
The age of universal high
Let us recapitulate the general and central features of industrial society. Universal literacy and a high level of numerical, technical and general sophistication are among its functional prerequisites. Its members are and must be mobile, and ready to shift from one activity to another, and must possess that generic training which enables them to follow the manuals and instructions of a new activity or occupation. In the course of their work they must constantly communicate with a large number of other men, with whom they frequently have no previous association, and with whom communication must consequently be explicit, rather than relying on context. They must also be able to communicate by means of written, impersonal, context-free, to-whom-it-may-concern type messages. Hence these communications must be in the same shared and standardized linguistic medium and script. The educational system which guarantees this social achievement becomes large and is indispensable, but at the same time it no longer possesses monopoly of access to the written word: its clientele is co-extensive with the society at large, and the replaceability of individuals within the system by others applies to the educational machine at least as much as to any other segment of society, and perhaps more so. Some very great teachers and researchers may perhaps be unique and irreplaceable, but the average professor and schoolmaster can be replaced from outside the teaching profession with the greatest of ease and often with little, if any, loss.
What are the implications of all this for the society and for its members? The employability, dignity, security and self-respect of individuals, typically, and for the majority of men now hinges on their education; and the limits of the culture within which they were educated are also the limits of the world within which they can, morally and professionally, breathe. A man's education is by far his most precious investment, and in effect confers his identity on him. Modern man is not loyal to a monarch or a land or a faith, whatever he may say, but to a culture. And he is, generally speaking, gelded. The Mamluk condition has become universal. No important links bind him to a kin group; nor do they stand between him and a wide, anonymous community of culture.
The obverse of the fact that a school-transmitted culture, not a folk-transmitted one, alone confers his usability and dignity and self-respect on industrial man, is the fact that nothing else can do it for him to any comparable extent. It would be idle to pretend that ancestry, wealth or connections are unimportant in modern society, and that they are not on occasion even sources of pride to their beneficiaries; all the same, advantages secured in these ways are often explained away and are viewed at best ambivalently. It is interesting to ask whether the pervasive work ethic has helped to produce this state of affairs, or whether, on the contrary, it is a reflection of it. Drones and rentiers persist, or course, but they are not very conspicuous, and this in itself is highly significant. It is an important fact that such privilege and idleness as survive are now discreet, tending to prefer obscurity to display, and needing to be uncovered by eager researchers bent on unmaking the inequality which lurks underneath the surface.
It was not so in the past, when idle privilege was proud and brazen, as it persists in being in some surviving agrarian societies, or in societies which continue to uphold the ethos of pre-industrial life. Curiously enough, the notion of conspicuous waste was coined by a work-oriented member of a work-addicted society, Thorsten Veblen, scandalized by what he saw as the survivals from a pre-industrial, predatory age. The egalitarian, work- and career-oriented surface of industrial society is as significant as its inegalitarian hidden depths. Life, after all, is lived largely on the surface, even if important decisions are on occasion made deep down.
The teacher class is now in a sense more important - it is indispensable - and in another sense much less so, having lost its monopoly of access to the cultural wisdom enshrined in scripture. In a society in which everyone is gelded by identification with his professional post and his training, and hardly anyone derives much or any security and support from whatever kin links he may have, the teaching clerics no longer possess any privileged access to administrative posts. When everyone has become a Mamluk, no special mamluk class predominates in the bureaucracy. At long last the bureaucracy can recruit from the population at large, without needing to fear the arrival of dozens of cousins as unwanted attachments of each single new entrant.
Exo-socialization, education proper, is now the virtually universal norm. Men acquire the skills and sensibilities which make them acceptable to their fellows, which fit them to assume places in society, and which make them 'what they are', by being handed over by their kin groups (normally nowadays, of course, their nuclear family) to an educational machine which alone is capable of providing the wide range of training required for the generic cultural base. This educational infrastructure is large, indispensable and expensive. Its maintenance seems to be quite beyond the financial powers of even the biggest and richest organizations within society, such as the big industrial corporations. These often provide their personnel with housing, sports and leisure clubs, and so forth; they do not, except marginally and in special circumstances, provide schooling. (They may subsidize school bills, but that is another matter.) The organization man works and plays with his organization, but his children still go to state or independent schools.
So, on the one hand, this educational infrastructure is too large and costly for any organization other than the biggest one of all, the state. But at the same time, though only the state can sustain so large a burden, only the state is also strong enough to control so important and crucial a function. Culture is no longer merely the adornment, confirmation and legitimation of a social order which was also sustained by harsher and coercive constraints; culture is now the necessary shared medium, the life-blood or perhaps rather the minimal shared atmosphere, within which alone the members of the society can breathe and survive and produce. For a given society, it must be one in which they can all breathe and speak and produce; so it must be the same culture. Moreover, it must now be a great or high (literate, training-sustained) culture, and it can no longer be a diversified, locality-tied, illiterate little culture or tradition.
But some organism must ensure that this literate and unified culture is indeed being effectively produced, that the educational product is not shoddy and sub-standard. Only the state can do this, and, even in countries in which important parts of the educational machine are in private hands or those of religious organizations, the state does take over quality control in this most important of industries, the manufacture of viable and usable human beings. That shadow-state dating back to the time when European states were not merely fragmented but socially weak - the centralized Church - did put up a fight for the control of education, but it was in the end ineffectual, unless the church fought on behalf of an inclusive high culture and thereby indirectly on behalf of a new nationalist state.
Time was when education was a cottage industry, when men could be made by a village or clan. That time has now gone, and gone forever.(In education, small can now be beautiful only if it is covertly parasitic on the big.) Exo-socialization, the production and reproduction of men outside the local intimate unit, is now the norm, and must be so. The imperative of exo-socialization is the main clue to why state and culture must now be linked, whereas in the past their connection was thin, fortuitous, varied, loose, and often minimal. Now it is unavoidable. That is what nationalism is about, and why we live in an age of nationalism.
 Ronald Dore, The Diploma Disease, London, 1976. For an approach to the social implications of literacy at an earlier stage, see Jack Goody (ed.), Literacy in Traditional Societies, Cambridge, 1968.