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argument is conductive, after all, to an interpretive style of social science that is concerned with discovering the meanings of events quite than explaining their sources. Such an approach, however, depends mainly on having an a priori conception of the master tendencies in modern tradition . With such a conception in mind, the investigator merely has to seek out cases of cultural change that seem to fit into the general sample. But the method by which cultural modifications really turn into institutionalized stay unilluminated. This tendency is said, I will show below, to an increasing bifurcation within the study of cultural change between purely theoretical and more historic or empirical approaches. For the moment it’s going to suffice to say that efforts to relate these basic perspectives to particular historic instances, while numerous, have proven lower than satisfactory. Two examples illustrate at this level. The image that emerges, albeit dimly, from Weber is considered one of higher theoretical complexity than is typically acknowledged in the literature on cultural change. General economic and political developments actually have to be taken into consideration, but if Weber is appropriate, particular social movements and tradition-producing institutions must also be incorporated into any enough theoretical

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