Some Principles of Stratification

Kingsley Davis and Wilbert Moore with a response by Melvin Tumin, Classic Readings in Sociology.



Introduction

This web page summarizes an essay on the "functions" of stratification (from the perspective of structure functionalism) and a critial response to the essay written from the Marxian perspective. The purpose is to help illustrate how these paradigms are used by sociologists to understand society.

Some Principles of Stratification

Starting from the proposition that no society is "classless," or unstratified, an effort is made to explain, in functional terms, the universal necessity that calls forth stratification in any social system.

Next, an attempt is made to explain the roughly uniform distribution of prestige as between the major types of positions in every society. Because, however, there occur between one society and another great differences in the degree and kind of stratification, some attention is also given to the varieties of social inequality and the variable factors that give rise to them ....

Throughout, it will be necessary to keep in mind one thing-namely, that the discussion relates to the system of positions, not to the individuals occupying those positions. It is one thing to ask why different positions carry different degrees of prestige, and quite another to ask how certain individuals get into those positions. Although, as the argument will try to show, both questions are related, it is essential to keep them separate in our thinking.

The main functional necessity explaining the universal presence of stratification is precisely the requirement faced by any society of placing and motivating individuals in the social structure. As a functioning mechanism a society must somehow distribute its members in social positions and induce them to perform the duties of these positions. It must thus concern itself with motivation at two different levels: to instill in the proper individuals the desire to fill certain positions, and, once in these positions, the desire to perform the duties attached to them.

One may ask what kind of rewards a society has at its disposal in distributing its personnel and securing essential services. It has, first of all, the things that contribute to sustenance and comfort. It has, second, the things that contribute to humor and diversion. And it has, finally, the things that contribute to self-respect and ego expansion. The last, because of the peculiarly social character of the self, is largely a function of the opinion of others, but it nonetheless ranks in importance with the first two. In any social system all three kinds of rewards must be dispensed differentially according to positions.

Granting the general function that inequality subserves, one can specify the two factors that determine the relative rank of different positions. In general those positions convey the best reward, and hence have the highest rank, that (a) have the greatest importance for the society and (b) require the great training or talent. The first factor concerns function and is a matter of relative significance; the second concerns means and is a matter of scarcity.

Actually a society does not need to reward positions in proportion to their functional importance. It merely needs to give sufficient reward to them to insure that they will be filled competently. In other words, it must see that less essential positions do not compete successfully with more essential ones. If a position is easily filled, it need not be heavily rewarded, even though important. On the other hand, if it is important but hard to fill, the reward must be high enough to get it filled anyway. Functional importance is therefore a necessary but not a sufficient cause of high rank being assigned to a position.

Practically all positions, no matter how acquired, require some form of skill or capacity for performance. There are, ultimately, only two ways in which a person's qualifications come about: through inherent capacity or through training. Obviously, in concrete activities both are always necessary, but from a practical standpoint the scarcity may lie primarily in one or the other, as well as in both.

Insofar as there is a difference between one system of stratification and another, it is attributable to whatever factors affect the two determinants of differential reward-namely, functional importance and scarcity of personnel.



Critical Response by Melvin Tumin

The fact of social inequality in human society is marked by its ubiquity and its antiquity. Every known society, past and present, distributes its scarce and demanded goods and services unequally. And there are attached to the positions which command unequal amounts of such goods and services certain highly morally-toned evaluations of their importance for the society. The ubiquity and the antiquity of such inequality has given rise to the assumption that there must be something both inevitable and positively functional about such social arrangements ....

Clearly, the truth or falsity of such an assumption is a strategic question for any general theory of social organization. It is therefore most curious that the basic premises and implications of the assumption have only been most casually explored by American sociologists.

Let us take the [Davis and Moore] propositions and examine them.

Certain positions in any society are more functionally important than others and require special skills for their performance.

The key term here is "functionally important." The functionalist theory of social organization is by no means clear and explicit about this term. This concept immediately involves a number of perplexing questions. Among these are: (a) the issue of minimum vs. maximum survival; (b) whether such a proposition is a useless tautology because any status quo at any given moment is nothing more than everything present in the status quo. In these terms, all acts and structures must be judged positively functional in that they constitute essential portions of the status quo; (c) what kind of calculus of functionality exists that will enable us to add and subtract long and short range consequences, with their mixed qualities, and arrive at some summative judgment of functionality?

A generalized theory of social stratification must recognize that the prevailing system of inducements and rewards is only one of many variants in the whole range of possible systems of motivation which, at least theoretically, are capable of working in human society.

Only a limited number of individuals in any society have the talents that can be trained into the skills appropriate to the more functionally important positions.

The truth of this proposition depends at least in part on the truth of proposition 1 above. It is, therefore, subject to all the limitations indicated above. But for the moment, let us assume the validity of the first proposition and concentrate on the question of the rarity of appropriate talent. If all that is meant is that in every society there is a range of talent, and that some members of any society are by nature more talented that others, no sensible contradiction can be offered. But a question must be raised regarding the amount of sound knowledge present in any society concerning the presence of talent in the population. For, in every society there is some demonstrable ignorance regarding the amount of talent present in the population.

In this context, it may be asserted that there is some noticeable tendency for elites to restrict further access to their privileged positions, once they have sufficient power to enforce such restrictions. This is especially true in a culture where it is possible for an elite to contrive a high demand and a proportionately higher reward for its work by restricting the numbers of the elite available to do the work. The recruitment and training of doctors in modern United States is at least partly a case in point.

The conversion of talents into skills involves a training period during which sacrifices of one kind or another are made by those undergoing the training.

Davis and Moore introduce here a concept, "sacrifice," that comes closer than any of the rest of their vocabulary of analysis to being a direct reflection of the rationalizations, offered by the more fortunate members of a society, of the rightness of their occupancy of privileged positions.

In our present society, for example, what are the sacrifices that talented persons undergo in the training period? The possibly serious losses involve the surrender of earning power and the cost of the training. The latter is generally borne by the parents of the talented youth undergoing training, and not by the trainees themselves. There is, second, the extremely highly valued privilege of having greater opportunity for self-development. There is, third, all the psychic gain involved in being allowed to delay the assumption of adult responsibilities such as earning a living and supporting a family. There is, fourth, the access to leisure and freedom of a kind not likely to be experienced by the persons already at work.

To induce the talented persons to undergo these sacrifices and acquire the training, their future positions must carry an inducement value in the form of differential, i.e., privileged and disproportionate access to the scarce and desired rewards that the society has to offer.

Let us assume, for the purposes of the discussion, that the training period is sacrificial and the talent is rare in every conceivable human society. There is still the basic problem as to whether the allocation of differential rewards in scarce and desired goods and services is the only or the most efficient way of recruiting the appropriate talent to these positions.

For there are a number of alternative motivational schemes whose efficiency and adequacy ought at least to be considered in this context. What can be said, for instance, on behalf of the motivation which De Man called "joy in work," Veblen termed "instinct for workmanship" and which we latterly have come to identify as "intrinsic work satisfaction"? Or, to what extent could the motivation of "social duty" be institutionalized in such a fashion that self-interest and social interest come closely to coincide? Or, how much prospective confidence can be placed in the possibilities of institutionalizing "social service" as a widespread motivation for seeking one's appropriate position and fulfilling it conscientiously?

These scarce and desirable goods consist of rights and perquisites attached to, or built into, the positions and can be classified into those things that contribute to (a) sustenance and comfort: (b) humor and diversion; (c) self-respect and ego expansion.

This differential access to the basic regards of the society has as consequence the differentiation of the prestige and esteem which various strata acquire.

With the classification of the rewards offered by Davis and Moore there need be little argument. Some question must be raised, however, as to whether any reward system, built into a general stratification system, must allocate equal amounts of all three types of reward in order to function effectively, or whether one type of reward may be emphasized to the virtual neglect of others. This raises the further question regarding which type of emphasis is likely to prove most effective as a differential inducer. Nothing in the known facts about human motivation impels us to favor one type of reward over the other, or to insist that all three types of reward must be built into the positions in comparable amounts if the position is to have an inducement value.

Social inequality among different strata in the amounts of scarce and desired goods, and the amounts of prestige and esteem which they receive, is both positively functional and inevitable in any society.

If the objections which have heretofore been raised are taken as reasonable, then it may be stated that the only items that any society must distribute unequally are the power and property necessary for the performance of different tasks. If such differential power and property are viewed by all as commensurate with the differential responsibilities, and if they are culturally defined as resources and not as rewards, then no differentials in prestige and esteem need follow.

Historically, the evidence seems to be that every time power and property are distributed unequally; no matter what the cultural definition, prestige and esteem differentiations have tended to result as well. Historically, however, no systematic effort has ever been made, under propitious circumstances, to develop the tradition that each person is as socially worthy as all other persons who perform their appropriate tasks conscientiously. While such a tradition seems utterly utopian, no known facts in psychological or social science have yet demonstrated its impossibility or its dysfunctionality for the continuity of a society.

Are there other, negative, functions of institutionalized social inequality that can be identified, if only tentatively? Some such dysfunctions of stratification have already been suggested in the body of this paper. Along with others they may now be stated, in the form of provisional assertions, as follows:

  1. Social stratification systems function to limit the possibility of discovery of the full range of talent available in a society.
  2. In foreshortening the range of available talent, social stratification systems function to set limits upon the possibility of expanding the productive resources of the society, at least relative to what might be the case under conditions of greater equality of opportunity.
  3. Social stratification systems function to provide the elite with the political power necessary to procure acceptance and dominance of an ideology which rationalizes the status quo, whatever it may be, as "logical," "natural" and "morally right." In this manner, social stratification systems function as essentially conservative influences in the societies in which they are found.
  4. Social stratification systems function to distribute favorable self-images unequally throughout a population. To the extent that such favorable self-images are requisite to the development of inherent creative potential, to that extent stratification systems function to limit the development of this creative potential.
  5. To the extent that inequalities in social rewards cannot be made fully acceptable to the less privileged in a society, social stratification systems function to encourage hostility, suspicion and distrust among the various segments of a society and thus to limit the possibilities of extensive social integration.
  6. To the extent that the sense of significant membership in a society depends on one's place on the prestige ladder of the society, social stratification systems function to distribute unequally the sense of significant membership in the population.
  7. To the extent that loyalty to a society depends on a sense of significant membership in the society, social stratification systems function to distribute loyalty unequally in the population.
  8. To the extent that participation and apathy depend upon the sense of significant membership in the society, social stratification systems function to distribute the motivation to participate unequally in a population.
Each of the eight foregoing propositions contains implicit hypotheses regarding the consequences of unequal distribution of rewards in a society in accordance with some notion of the functional importance of various positions. These are empirical hypotheses, subject to test. They are offered here only as exemplary of the kinds of consequences of social stratification which are not often taken into account in dealing with the problem.