in Economy and Society, which was first published in 1921. Weber wrote in direct response to Tönnies, and argued that Gemeinschaft is rooted in a "subjective feeling" that may be "affectual or traditional". Gesellschaft-based relationships, according to Weber, are rooted in "rational agreement by mutual consent", the best example of which is a commercial contract. To emphasize the fluidity and amorphousness of the relationship between Gemeinschaft and Gesellschaft, Weber modified the terms in German to Vergemeinschaftung, and Vergesellschaftung, which are the gerund forms of the German words. Weber's distinction between Gemeinschaft and Gesellschaft is highlighted in the essay "Classes, Stände, Parties", which is the basis for Weber's three-component theory of stratification. Having put forward his conception of the Gemeinschaft–Gesellschaft dichotomy, Tönnies was drawn into a sharp polemic with Émile Durkheim. In a review of Tönnies's book in 1889, Durkheim interpreted Gemeinschaft as having mechanical solidarity, and Gesellschaft as having organic solidarity, reproaching Tönnies for considering the second type of social organisation artificial and not expanding on the transition from the one type to the other. Durkheim stated that Tönnies's approach to understanding Gesellschaft was "completely ideological" but that "one cannot fail to recognize in this book truly forceful thinking and an uncommon power of organization." Tönnies did not agree with Durkheim's interpretation of his views, and in turn, when reviewing Durkheim's The Division of Labour in Society (1896), wrote that Durkheim failed to deal critically enough with the division of labor and that Durkheim's whole sociology was a modification of Spencer's (who had his own dichotomy between what he called the "militant society" and the "industrial society"). In World War I propaganda self-sacrificing (virtuous) women were portrayed as the heart of the Gemeinschaft by providing the model for the dutiful wartime home maker supporting the war effort by sending their men (husbands and sons) to serve in the war, and maintaining the home in their absence. (In the wartime propaganda this "virtuous woman" was an ideal contrasted to less desirable archetypes that was presented as immoral or unethical women). Globalization Eric Hobsbawm argued that, as globalization turns the entire planet into an increasingly remote kind of Gesellschaft, so too collective identity politics seeks for a fictitious remaking of the qualities of Gemeinschaft by artificially reforging group bonds and identities. Fredric Jameson highlights the ambivalent envy felt by those constructed by Gesellschaft for remaining enclaves of Gemeinschaft, even as they inevitably