As part of my research on the socialist state, I have found that many indeed cite, rely upon and try to modify the influential definition given by Max Weber: ‘the state is the form of human community [Gemeinschaft] that (successfully) lays claim to the monopoly of legitimate physical violence [Gewalt] within a particular territory’ (The Vocation Lectures, p. 33). From Charles Tilly, through Norbert Elias, to Pierre Bourdieu, many assume that Weber inaugurated the modern tradition of the analysis of the state – in contrast to the classical tradition (Hobbes, Locke and Rousseau) that saw the state in quasi-theological terms as arising from a state of nature and providing the necessary limits on human society for the sake of the common good.
There is profound problem with this assumption. Weber is actually dependent on an even more influential definition that was first proposed by none other than Friedrich Engels. In a crucial section of The Origin of the Family, Engels writes of the state arising from within the dynamics of a society riven with class conflict (a point that would be taken up by Lenin) and that the state divides its subjects ‘according to territory’ and ‘establishes a public power [Gewalt]’ that is separate from the population organising itself as a military force (Origin of the Family, p. 269). Here are two crucial terms in Weber’s definition: power (or violence) and territory.
For some strange reason, Weber neglects to mention Engels. Is this a Foucault moment, when an influential thinker prefers not to refer to sources of thought since people will simply assume that the thought is new? Or did Weber forget, or perhaps even not know, that Engels had proposed this position first. Given the influence of Marxism at the time, Weber’s ignorance is really not an option.
The conclusion: the modern tradition of reflection the European nation-state (the limitation is deliberate) begins with Engels, as indeed does the Marxist tradition via Lenin.