us, as Mosca states, “individual power is curbed by the collective power” (Mosca 57) where the ruled are subjected to the ruling class. However, transition between collective and individual power is dynamic and fluid Conflicts through the introduction of “foreign peoples…discoveries, wars…new poverty and new wealth…new ideas…new social elements” (Mosca 67) can arise to counter and reestablish what was valued before. For example, in the case of priestly aristocracy, if one were to possess the mechanical process of gaining knowledge (Mosca cites a scribe) or a new religion or ideas were to sweep the society, then such a “shift in the balance of political forces” (Mosca 65) would break the norm and allow the ruled to force their way up. Thus collective power can be represented by the ruling class and individual by the ruled given the understanding of power and the nature of Mosca’s social structure. Contrary to Mosca, in Weber’s “Charisma and Its Transformation,” collective power lies in the majority of the people for in this case, their collective interest and goal is embodied in their leader. Their goal creates a standard and their support of such an ideal form the belief of the value of a larger cause, and thus the very foundation of their power. Unlike any other form of domination, charismatic domination relies on personality and “specific gifts of body and mind” (Weber 1112). It does not depend on material gifts or compensation, but rather “voluntary contributions of its own following” (Weber 1113). According to Weber, the power of the charismatic leader rests on his followers’ recognition of his mission. That is, to the people, the charismatic leader is the embodiment of their goals, and his being a charismatic leader to begin with, rests solely on their belief and legitimization. Thus the leader depends on R...
