Modernization theory focuses on the development and progress of societies. In its examination of social formations evolving from lower levels of organization and production to higher ones, its essence lies in terms of a process of economic, social, and cultural development and change. Of the two major intertwined aspects of the debate on modernization, the first concerns the theoretical articulation and conceptual framing of progress. Here the major question is whether progress exists in history and, if so, whether it occurs in terms of evolution or revolution or--in the sense that evolution occurs in human history--if it leads to revolution. The second aspect of the debate relates to the relationship of developed countries to developing countries, and whether developing countries must follow the path of developed (Western) countries to achieve wealth and civil liberties.

The theoretical debate on modernization looks back to Max Weber's critique of Karl Marx's theory of history and progress (historical materialism). According to this concept, consciousness does not determine material life, but rather material life determines consciousness. Morality, religion, metaphysics, other ideologies, and forms of consciousness are rooted in the process of material production and in the material relationships of human beings. With the production and alteration of their material conditions (structure), human beings produce and change their mode of thinking (superstructure). Weber attacked this concept of history, particularly in the role of superstructure in social change. He argued that it was not changes in material conditions that prepared the way to capitalism but the Protestant ethic instead. Weber later adopted a broader concept of social change, but his aim remained the same: using ideal types to replace Marx's concept of social formation. Weberian scholars like Talcott Parsons, for example, concentrated on the role of religion in social life (secularization) and whether it is necessary for an integrative social life. Other Weberian scholars also argued against Marx's concept of revolution and socialism.

The second debate centers on the question of developing countries. Modernization theorists (foremost economists) claimed that these countries must change their traditional organization of production, culture, and beliefs to catch up with Western modern societies. Dependency theory arose as a critique of modernization theory. It explained backwardness of and poverty in the developing countries by referring to the world system of capitalism. According to dependency theory, this system creates backwardness and poverty systematically by exploiting these countries and destroying their historical-cultural achievements. Many proponents of dependency theory share some of the basic assumptions of modernization theory, but maintain that the modernization of the developing countries can only occur in a postcapitalist society.

Bibliography:

1) Amin, Samir. 1973. Neo-Colonialism in West-Africa. Translated by F. McDonagh. New York: Penguin.

2) Amin, Samir. 1974. Accumulation on a World Scale: A Critique of the Theory of Underdevelopment. Translated by B. Pearce. New York: Monthly Review.

3) Chilcote, Ronald H. 1981. Theories of Comparative Political Economy. Boulder, CO: Westview.

4) Chilcote, Ronald H, ed. 1982. Dependency and Marxism: Toward a Resolution of the Debate. Boulder, CO: Westview.

5) Lenin, Vladimir Ilyich. [1917] 2000. State and Revolution. Norwalk, CT: Easton Press.

6) Marx, Karl. 1938. The German Ideology. London: Lawrence & Wishart.

7) Parsons, Talcott. 1977. The Evolution of Societies. Englewood Cliffs, NJ: Prentice Hall.

8) Weber, Max. [1905] 2001. The Protestant Ethic and the Spirit of Capitalism. New York: Routledge.

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