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Whereas the latter thought that sociology could not lay claim to any sort of general validity if it did not set iself the task of seeking empirically regular patterns in either trends or relationships, the Weberian model sees such patterns - where they can be observed-as one type of objects amongst others. In other words, this model implies a refusal to define the social sciences as nomological, a definition which it sees as arbitrarily limiting. Having shown (or at least suggested by the examples given so far, which are to be filled out by the remainder of this work) that the Weberian model could be considered as being universally valid, we shall now look at both the principles involved in it and the misunderstandings it has often given rise to.

For Weber, to understand an individual action is to acquire sufficient means of obtaining information to understand the motives behind it. In his view, observers understand the action of an observed subject as soon as they can conclude that in the same situation it is quite probable that they too would act in the same way. This kind of comprehension is therefore not an immediate datum and does not imply that we can see right into what other people do. The opposite is normally the case, for observers generally have to make an effort to obtain information about the situation of the subject they are observing if they want to understand his or her motivation.

This means therefore that he or she is more likely to choose the individual exit rather than the collective protest strategy: m(S). Once aggregated, w(S) behaviour patterns entail the consequence that, as individuals are less attracted by the collective protest strategy than by a strategy of individual defection, the potential pool of recruits for movements making use of the former will be restricted. Socialism, however, Sombart would have us believe, is essentially an ideology that makes it possible to endow such movements with a pseudo-objective basis.

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