The so-called charismatic leaders have social power, that is, they have the authority to socialize their individual thought and behavior.
"Charisma" should be understood as the quality, which passes for extraordinary (magically conditioned in its origin, the same in the case of prophets, sorcerers, arbiters, hunting chiefs or military leaders), of a personality, by virtue of which it is considered in possession of supernatural or superhuman forces and not available to anyone else, or as sent by God, or as exemplary and, consequently, as chief leader, guide or leader.
The way should not be evaluated objectively, the quality in matters, whether from an ethical, aesthetic or any other point of view, is completely indifferent as far as our concept is concerned, because what matters is how it is valued by the "charismatic" domains, by the adepts.
On the validity of the charisma the recognition born of the dedication to the revelation, of the reverence for the hero, of the confidence in the boss on the part of the dominated decides; recognition that is maintained by corroboration of the supposed charismatic qualities always originally by means of the prodigy.
Now, recognition (in the genuine charism) is not the foundation of legitimacy, but a duty of those called, on the merits of vocation and corroboration, to recognize that quality.
This recognition is, psychologically, a fully personal and faith-filled dedication, arising out of enthusiasm or poverty and hope.
Charismatic domination is a communication process of an emotional nature.
The administrative cadre of the prevailing charismatics is not a bureaucracy, and least of all a professional bureaucracy.
His selection does not take place from the point of view of the estates, nor from the points of personal or patrimonial dependence, but is chosen at the same time for charismatic qualities: the prophet corresponds to the disciples, the prince of war the entourage, the chief in general the "trusted men".
There is no placement, no dismissal, no career or promotion, but only call by the lord, according to his own inspiration, based on the charismatic qualification of the word.
Charismatic domination is opposed, insofar as it is out of the ordinary and extra-everyday, to both rational domination, especially bureaucratic, and traditional, especially patriarchal, patrimonial or estate.
What has been said hardly needs clarification, it is the same for the pure plebiscitary charismatic dominator (the empire of the genius of Napoleon, who made commoners, kings and generals) as for prophets or military heroes.
Pure charism is specifically foreign to economics, it constitutes, where it appears, a vocation in the emphatic sense of the term: as a mission or as an intimate task, it disdains and rejects, in the pure type, the economic estimation of gifts as a source of income, which certainly occurs more as a claim than as a fact.
Charisma is the great revolutionary force, in times linked to tradition, as opposed to the equally revolutionary force of the ratio, which either operates from the outside by transforming the problems or circumstances of life, or by intellectualization.
The charism means a variation of the direction of the conscience and of the action, with complete reorientation of all the attitudes, in front of the previous forms of life or in front of the world in general.
