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相關文獻
- 資本主義與中國文化--韋伯觀點的再評估
- 馬克思與韋伯對資本主義的分析與方法論的強調之比較--費拉洛悌文章的介紹與解讀
- 中國宗教、資本主義與現代文明:韋伯的貢獻與局限
- 黃仁宇的現代化論述與西方歷史
- 以韋伯觀點:分析基督新教徒與資本主義發展的關連性
- 韋伯的比較宗教學:新教、儒教與資本主義
- 儒家思想與經濟發展:從韋伯[Max Weber]到柏格[Peter Berger]
- 禁慾與原始積累--論馬克思[Karl Marx]與韋伯[Max Weber]對資本主義形成的看法
- [書評] 張維安著‧1995‧《文化與經濟:韋伯社會學研究》‧臺北:巨流圖書公司‧227頁
- 現代資本主義精神:韋伯與宋巴特觀點之比較分析
頁籤選單縮合
題 名 | 資本主義與中國文化--韋伯觀點的再評估=Capitalism and Chinese Culture--Max Weber's Thesis Revistied |
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作 者 | 顧忠華; | 書刊名 | 國立政治大學社會學報 |
卷 期 | 27 1997.09[民86.09] |
頁 次 | 頁1-20 |
分類號 | 540.24 |
關鍵詞 | 資本主義; 中國文化; 韋伯; |
語 文 | 中文(Chinese) |
中文摘要 | 「文化」乃是一個相當複雜又模糊的概念,尤其在涉及有關資本主義與中國文化 的關係時,十分不容易進行清楚的「歷史歸責」,這亦是韋伯在他的《儒教與道教》一書中 所遭逢的基本問題。本文重新檢驗韋伯研究中國的宗教與文化時,存在於方法和內容之間的 落差,指出韋伯雖然在《基督新教倫理與資本主義精神》中成功地梳理出西方宗教理念轉化 成「入世制欲主義」的軌跡,不過,他的中國研究顯然缺乏這樣的明確對象,更無法區分中 國傳統世界中「宗教」與「非宗教」的界限,使得他的分析缺乏說服力,亦在後世引起眾多 爭議。 但另一方面,韋伯的概念和分析方法,在有關非西方世界之「現代化」經驗的具體分析上, 仍是一項寶貴的資源。即以韋伯的中國研究為例,他對中國和歐洲在「國家形成」和「官僚 結構」上的比較研究,到今天還是深有啟發意義。而他強調歐洲中世紀的城市已存在一批新 興的「市民階級」,可是中國城市中的市民階級意識從未發展出來。因此,我們若能掌握住 中國士大夫階層與西方市民階級的鮮明對比,將有助於我們瞭解西方資本主義的特色,以及 文化對型塑不同類型之「人格理想」的重大影響力。總之,韋伯在他的中國研究中預留了許 多空間,並沒有絕對化中國文化 -- 無論在傳統或現代的情境下 -- 的可能選擇與動向,因 此我們若能避免過度陷入所謂「西方中心論」的爭議,應可進一步挖掘韋伯的中國研究在文 化比較及理解人類整體命運上的指引與啟發。 |
英文摘要 | "Culture" is quite a complex and obscure concept. Especially when it comes to the relationship between capitalism and Chinese culture, it is not easy to have a clear "historical imputation", which is also the basic problem Max Weber encountered in his book "Confucianism and Taoism". In this article, I will reexamine the gap between the method and the content in Max Weber's study of Chinese religion and culture. Although in his study about "The Protest Ethic and the Spirit of Captialism", aMax Weber successfully found out the tracks of the idea of western religion transforming to "inner-worldly asceticism", it can't distinguish the boundary between "Religion" and "Non-religion" in Chinese traditional world, which makes his analysis unconvincing and controversial in the following discusion. On the other hand, Max Weber's concept and method is still a valuable resource the contret analysis of the experience of non-western "modernization". Take Max Weber's study of China for example, his comparative study of Chineses and European "nation building" and "bureaucrat icstructure" has left much food for thought so far. Moreover, he stressed that there was a rising group of "citizen class" bourgeoisie in the European city during middle age. But in the city of China, the consciousness of citizen class has never developed. Therefore, if we can grasp the clear contrast between Chinese literati class and western citizen class, it will do good for us to understand the feature of western capitalism, and the significant influence that culture has on forming different types of "ideal personality". To sum up, Max Weber left much room in his studies. He didn't point out definitely the possible choice and trend of Chinese culture, no matter in traditional or modern situation. As a result, if we avoid falling into the issue so-called "Eurocentrism", we can further dig out the inspiration of culture comparison and understanding the destiny of human beings in Max Weber's study of China. |
本系統中英文摘要資訊取自各篇刊載內容。