If we separate in our minds the ‘meaning’ which we find ‘expressed’ in an object or event from those elements in the object or event which are left over when we abstract precisely that ‘meaning,’ and if we call an enquiry which considers only these latter elements a ‘naturalistic’ one, then we get a broader concept of ‘nature,’ which is quite distinct from the previous one. Nature is what is ‘meaningless’ – or, more correctly, an event becomes part of ‘nature’ if we do not ask for its ‘meaning.’ But plainly in that case the opposite of ‘nature,’ in the sense of the ‘meaningless,’ is not ‘social life’ but just the ‘meaningful’ – that is, the ‘meaning’ which can be attached to, or ‘found in,’ an event or object, from the metaphysical ‘meaning’ given to the cosmos in a system of religious doctrine down to the ‘meaning’ which the baying of one of Robinson Crusoe’s hounds ‘has’ when a wolf is approaching.
In ‘The Concept of ‘Following A Rule’ Weber was concerned to provide an extended critique of the notion put forward by Rudolf Stammler that–roughly–‘social’ life could be demarcated from ‘nature’ on the basis of the criteria that social life was characterized by rule-following; it is this ‘following a rule’ which generates the meaning attached to social events; Robinson Crusoe, bound ‘only’ by nature and his own desires and constraints follows no such rules; his is not a social life; it is life lived in ‘nature.’ As Weber went on to argue, such a distinction was not enough; Crusoe’s existence on his isolated island could be interpreted to be bound by ‘rules’ too; the curious social scientist just had to look farther afield, perhaps at the laws of nature that Crusoe was bound by, perhaps the rhythms of a daily routine that best served his continued existence and survival. The boundaries between the ‘social’ and the ‘natural’ cannot be so easily drawn; the social cannot so easily be described by a logic different from that used to describe nature.
In the passage above, Weber notes that ‘meaning’ is far too loose a notion to do the work that such a distinction would seek to make it do; ‘meaning’ is ubiquitous depending on the perspectives and interpretations at play; we can read meaning into and out of natural events just as easily as we do with social ones. If we are determined to describe ‘nature’ as ‘meaningless’ we will not obtain ‘social life’ as its converse, but rather, just the ‘meaningful,’ which will not map on precisely to what we understand in normal practice by ‘nature.’ This is a point that should be familiar to those who struggle to provide theories of meaning in the philosophy of language; far too much is found ‘meaningful’–using explicitly linguistic units or otherwise–for one all-encompassing theory to do do justice to the concept.