马克斯·韦伯
现代生活由合理化所塑造——计算和官僚制取代了魔法和传统，世界失去了它的魅力。
定位
把社会学界定为一门科学，它以诠释的方式理解社会行动，并由此从因果上加以解释；他从新教伦理到现代官僚制追溯西方的理性化——“世界的祛魅”与“铁笼”。
核心思想
- 诠释社会学（理解，Verstehen）
- 三种正当支配类型
- 新教伦理与资本主义精神
- 世界的祛魅
- 理想类型
- 责任伦理与信念伦理
老师: 库诺·费舍
影响
受影响于 13
伊曼努尔·康德
受其影响 存在争议
Through Rickert’s neo-Kantianism Weber took over Kant’s gulf between is and ought: science cannot ground value judgements, and concepts select from an infinite reality (‘Objectivity’ essay, 1904). M. Weber, “Die ‚Objektivität‘ sozialwissenschaftlicher und sozialpolitischer Erkenntnis” (1904); SEP “Max Weber”; SEP “Neo-Kantianism”
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
威廉·狄尔泰
受其影响 存在争议
In Roscher and Knies Weber cites several Dilthey essays with approval, but how far he followed Dilthey’s Verstehen is open, and the SEP entry sets Weber’s concept formation against Dilthey’s. R. Wanstrat, Das sozialwissenschaftliche Verstehen bei Dilthey und Max Weber (Duncker & Humblot; read via summary only); SEP “Max Weber” §2.1; the line is asserted in Randall Collins’s critique, no accessible source states it plainly
依据: AI 草稿
威廉·狄尔泰 › 1833–1911
弗里德里希·尼采
受其影响
Weber tested Nietzsche’s theory of ressentiment in his sociology of religion, accepting it only for some ethics of the disprivileged (‘Einleitung’ to Die Wirtschaftsethik der Weltreligionen, 1915). M. Weber, “Die Wirtschaftsethik der Weltreligionen. Einleitung”, Archiv für Sozialwissenschaft und Sozialpolitik 41 (1915); W. Hennis, Max Webers Fragestellung (1987); SEP “Max Weber”
依据: AI 草稿
弗里德里希·尼采 › 1844–1900
格奥尔格·齐美尔
受其影响
Weber drew on Simmel’s Problems of the Philosophy of History (1892) for interpretive understanding and on The Philosophy of Money (1900), but criticised his method (fragment, c. 1908). M. Weber, “Georg Simmel als Soziologe und Theoretiker der Geldwirtschaft” (fragment, c. 1908, printed 1972); “Roscher und Knies” (1903–06); Die protestantische Ethik (1904–05); SEP “Max Weber”
依据: AI 草稿
格奥尔格·齐美尔 › 1858–1918
恩斯特·特勒尔奇 影响了
受其影响
Weber became acquainted through his Heidelberg colleague Troeltsch with the theological debate between Lutheran and Calvinist positions that lies behind the Protestant Ethic. SEP “Max Weber” (S. H. Kim), §2.2
依据: AI 草稿
影响了
Troeltsch developed his programme of theology as a historical-ethical cultural science chiefly in exchange with Weber at Heidelberg, out of which came the Social Teaching of 1912. Deutsche Biographie, “Troeltsch, Ernst” (F. W. Graf, NDB 26, 2016, p. 433 f.); NDB “Weber, Max” (F. W. Graf, NDB 27, 2020, pp. 474–479), on the Fachmenschenfreundschaft
依据: AI 草稿
恩斯特·特勒尔奇 › 1865–1923
W. E. B. 杜波依斯
受其影响 存在争议
Whether Du Bois shaped Weber’s stance on racial theory is disputed; Weber corresponded with him (1904–05), printed his essay (1906) and cited him against racial biology (1910). M. Weber to W. E. B. Du Bois, 8 Nov. 1904 and 30 Mar. 1905; W. E. B. Du Bois, “Die Negerfrage in den Vereinigten Staaten”, Archiv für Sozialwissenschaft und Sozialpolitik 22 (1906); Verhandlungen des Ersten Deutschen Soziologentages (1911); L. A. Scaff, Max Weber in America (2011)
依据: AI 草稿
W. E. B. 杜波依斯 › 1868–1963
显示全部 (13)收起
库诺·费舍 师从
师从
Weber counts Fischer among his teachers at Heidelberg (1882–84), alongside Knies, Bekker and Erdmannsdörffer. NDB “Weber, Max” (F. W. Graf, NDB 27, 2020, pp. 474–479; deutsche-biographie.de/sfz6881.html); Weber’s own record of his courses not checked
依据: AI 草稿
库诺·费舍 › 1824–1907
古斯塔夫·冯·施莫勒
受其影响
In his early years Weber had Schmoller, head of the Verein für Sozialpolitik, as his mentor, and the Verein commissioned the East Elbian survey that was greeted with acclaim and controversy. SEP “Max Weber” (S. H. Kim), §1 and §2.1
依据: AI 草稿
古斯塔夫·冯·施莫勒 › 1838–1917
威廉·文德尔班
受其影响
Weber followed Windelband in holding that historical and cultural knowledge differs in kind from natural-scientific knowledge. SEP “Max Weber” (S. H. Kim), §2.1 and §5.1
依据: AI 草稿
威廉·文德尔班 › 1848–1915
斐迪南·滕尼斯
受其影响
Weber’s concepts of communal and associative relationships (Vergemeinschaftung, Vergesellschaftung) explicitly refer to Tönnies’s ‘fundamental work’ Gemeinschaft und Gesellschaft (Economy and Society, 1921–22). M. Weber, Wirtschaft und Gesellschaft (1921–22), “Soziologische Grundbegriffe”; F. Tönnies, Gemeinschaft und Gesellschaft (1887)
依据: AI 草稿
斐迪南·滕尼斯 › 1855–1936
海因里希·李凯尔特
受其影响
Weber took over the neo-Kantian account of concept formation in the historical and cultural sciences as Rickert had elaborated it, but rejected Rickert’s recourse to ends that are valid across all cultures. SEP “Max Weber” (S. H. Kim, rev. 2022), §2.1 and §5.1; SEP “Heinrich Rickert” (A. Staiti, L. Oliva), introduction
依据: AI 草稿
海因里希·李凯尔特 › 1863–1936
维尔纳·松巴特
受其影响
Weber’s Protestant Ethic took up Sombart’s question about the mentality behind capitalism from Modern Capitalism (1902), and from 1904 Weber edited the Archiv together with Sombart and Jaffé. Deutsche Biographie, “Sombart, Werner” (F. Lenger, NDB 24, 2010, p. 562 f.); NDB “Weber, Max” (NDB 27, 2020)
依据: AI 草稿
维尔纳·松巴特 › 1863–1941
埃米尔·拉斯克
受其影响
Weber met the neo-Kantian problem of bridging irrational reality and rational concept in the form Lask gave it, and his methodological writings turn largely on that problem. SEP “Max Weber” (S. H. Kim), §2.1 (Lask named with Windelband and Rickert as the Baden School through which Weber found his epistemological template)
依据: AI 草稿
埃米尔·拉斯克 › 1875–1915
影响了 23
卡尔·雅斯贝尔斯
影响了 ✓
Jaspers used Weber’s ideal types in Psychology of Worldviews (1919) and honoured him as the model of philosophical existence (address, 1920; Max Weber, 1932). K. Jaspers, Psychologie der Weltanschauungen (1919); Max Weber. Rede bei der Trauerfeier (1920); Max Weber. Deutsches Wesen im politischen Denken, im Forschen und Philosophieren (1932); SEP “Karl Jaspers”
卡尔·雅斯贝尔斯 › 1883–1969
格奥尔格·卢卡奇
影响了
In his reification essay (1923) Lukács drew on Weber’s analysis of calculable, rational bureaucracy and law to show how commodity form shapes modern institutions. G. Lukács, “Die Verdinglichung und das Bewußtsein des Proletariats”, in Geschichte und Klassenbewußtsein (1923); M. Weber, Wirtschaft und Gesellschaft (1922)
依据: 亦见于 InPhO · InPhO
格奥尔格·卢卡奇 › 1885–1971
阿尔弗雷德·舒茨
影响了 ✓
Schutz took up Weber’s demand that sociology understand the subjective meaning of action and asked what that meaning is, a question he found Weber had left unexamined (1932). A. Schütz, Der sinnhafte Aufbau der sozialen Welt (1932); SEP “Alfred Schutz”; SEP “Max Weber”
依据: 亦见于 Wikidata · Wikidata
阿尔弗雷德·舒茨 › 1899–1959
尤尔根·哈贝马斯
影响了 ✓
Habermas built his theory of modernity on Weber’s account of rationalisation, but argued that Weber had narrowed reason to its purposive, instrumental form (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. I; SEP “Jürgen Habermas”
尤尔根·哈贝马斯 › 1929–2026
皮埃尔·布迪厄
影响了 ✓
Bourdieu recast Weber’s sociology of religion, with priest, prophet and sorcerer competing for legitimacy, as a religious field of struggles over symbolic power (1971). P. Bourdieu, “Genèse et structure du champ religieux”, Revue française de sociologie 12 (1971); “Une interprétation de la théorie de la religion selon Max Weber”, Archives européennes de sociologie 12 (1971)
皮埃尔·布迪厄 › 1930–2002
安东尼·吉登斯
影响了 ✓
Giddens interpreted Weber’s political sociology (1972) and drew on Weber’s state monopoly of violence for his theory of the nation-state (The Nation-State and Violence, 1985). A. Giddens, Politics and Sociology in the Thought of Max Weber (1972); The Nation-State and Violence (1985); Capitalism and Modern Social Theory (1971)
依据: 亦见于 Wikidata · Wikidata
安东尼·吉登斯 › 1938年生
显示全部 (23)收起
玛丽安娜·韦伯
影响了
In Ehefrau und Mutter in der Rechtsentwicklung (1907) Marianne Weber drew on Max Weber’s studies of medieval trading companies and the Protestant ethic; later she edited his works. Marianne Weber, Ehefrau und Mutter in der Rechtsentwicklung (1907); Max Weber. Ein Lebensbild (1926); F. W. Graf, “Weber, Marianne”, NDB 27 (2020)
依据: AI 草稿
玛丽安娜·韦伯 › 1870–1954
卡尔·施米特
影响了
Schmitt, who heard Weber’s ‘Politik als Beruf’ in Munich (1919), made the plebiscitary Reich president, as Weber conceived him, guardian of the constitution (Der Hüter der Verfassung, 1931). C. Schmitt, Der Hüter der Verfassung (1931); M. Weber, “Der Reichspräsident” (1919); W. J. Mommsen, Max Weber und die deutsche Politik 1890–1920 (1959); SEP “Carl Schmitt”
依据: AI 草稿
卡尔·施米特 › 1888–1985
卡尔·曼海姆
影响了
Mannheim developed Weber’s formal and substantive rationality into the contrast of functional and substantial rationality in planned mass society (Mensch und Gesellschaft im Zeitalter des Umbaus, 1935). K. Mannheim, Mensch und Gesellschaft im Zeitalter des Umbaus (1935); Man and Society in an Age of Reconstruction (1940); D. Kettler, V. Meja and N. Stehr, Karl Mannheim (1984)
依据: AI 草稿
卡尔·曼海姆 › 1893–1947
诺贝特·埃利亚斯
影响了 ✓
Elias took Weber’s definition of the state by its monopoly of legitimate force and traced how monopolies of violence and taxation formed (Über den Prozess der Zivilisation, 1939). N. Elias, Über den Prozess der Zivilisation (1939), vol. II; M. Weber, “Politik als Beruf” (1919)
依据: 亦见于 Wikidata · Wikidata
诺贝特·埃利亚斯 › 1897–1990
塔尔科特·帕森斯
影响了
Parsons translated The Protestant Ethic (1930) and made Weber, with Durkheim, Pareto and Marshall, a source of his voluntaristic theory of action (The Structure of Social Action, 1937). M. Weber, The Protestant Ethic and the Spirit of Capitalism, trans. T. Parsons (1930); T. Parsons, The Structure of Social Action (1937); SEP “Max Weber”
依据: AI 草稿
塔尔科特·帕森斯 › 1902–1979
罗伯特·K. 默顿
影响了
Merton extended Weber’s Protestant ethic thesis to science, arguing that Puritan values furthered experimental science in seventeenth-century England (Osiris, 1938). R. K. Merton, “Science, Technology and Society in Seventeenth Century England”, Osiris 4 (1938); “Bureaucratic Structure and Personality” (1940)
依据: AI 草稿
罗伯特·K. 默顿 › 1910–2003
丸山真男
影响了
Maruyama drew on Weber’s types of rule and his theory of rationalisation in his essays on Japanese politics (Thought and Behaviour in Modern Japanese Politics, 1956–57). Maruyama Masao, Gendai seiji no shisō to kōdō (1956–57), tr. I. Morris, Thought and Behaviour in Modern Japanese Politics (1963); R. Kersten, Democracy in Postwar Japan (1996)
依据: AI 草稿
丸山真男 › 1914–1996
C. 赖特·米尔斯
影响了
With Hans Gerth, Mills edited and translated From Max Weber (1946) and took up Weber’s analysis of bureaucracy and status in White Collar (1951). H. H. Gerth and C. W. Mills (eds. and trans.), From Max Weber: Essays in Sociology (1946); C. W. Mills, White Collar (1951)
依据: AI 草稿
C. 赖特·米尔斯 › 1916–1962
齐格蒙特·鲍曼
影响了
Bauman drew on Weber’s bureaucracy and instrumental rationality: a modern division of labour that separated means from moral ends made the Holocaust possible (Modernity and the Holocaust, 1989). Z. Bauman, Modernity and the Holocaust (1989); SEP “Max Weber”
依据: AI 草稿
齐格蒙特·鲍曼 › 1925–2017
克利福德·格尔茨
影响了
Geertz founded his semiotic concept of culture on Weber: ‘man is an animal suspended in webs of significance he himself has spun’, analysed by interpretation (‘Thick Description’, 1973). C. Geertz, “Thick Description: Toward an Interpretive Theory of Culture”, in The Interpretation of Cultures (1973); SEP “Max Weber”
依据: AI 草稿
克利福德·格尔茨 › 1926–2006
托马斯·卢克曼
影响了 ✓
With Berger, Luckmann joined Weber’s subjective meaning of action to Durkheim’s social facts: society is a human product and an objective reality (The Social Construction of Reality, 1966). P. L. Berger and T. Luckmann, The Social Construction of Reality (1966), introduction; SEP “Max Weber”
依据: 亦见于 Wikidata · Wikidata
托马斯·卢克曼 › 1927–2016
赛义德·侯赛因·阿拉塔斯
影响了
Alatas examined Weber’s Protestant ethic thesis for Southeast Asia, asking how religion relates to economic development there (‘The Weber Thesis and South East Asia’, 1963). S. H. Alatas, “The Weber Thesis and South East Asia”, Archives de sociologie des religions 15 (1963)
依据: AI 草稿
赛义德·侯赛因·阿拉塔斯 › 1928–2007
彼得·L. 伯格
影响了
In The Sacred Canopy (1967) Berger took up Weber’s theodicy and disenchantment, arguing that Protestantism’s rationalisation of religion prepared its own secularisation. P. L. Berger, The Sacred Canopy (1967); M. Weber, Die protestantische Ethik und der Geist des Kapitalismus (1904–05); SEP “Max Weber”
依据: AI 草稿
彼得·L. 伯格 › 1929–2017
乌尔里希·贝克
影响了
Beck turned Weber’s terms status group and class on current inequality, arguing that individualisation leaves it ‘beyond status and class’ (‘Jenseits von Stand und Klasse?’, 1983). U. Beck, “Jenseits von Stand und Klasse?”, in R. Kreckel (ed.), Soziale Ungleichheiten (1983); Risikogesellschaft (1986)
依据: AI 草稿
乌尔里希·贝克 › 1944–2015
伊娃·易洛思
影响了
Illouz extended Weber’s analysis of rationalisation to emotions, describing how intimate life becomes an object of calculation and communication (Cold Intimacies, 2007; Why Love Hurts, 2011). E. Illouz, Cold Intimacies (2007); Warum Liebe weh tut (2011); SEP “Max Weber”
依据: AI 草稿
伊娃·易洛思 › 1961年生
哈特穆特·罗萨
影响了
Rosa drew on Weber’s Protestant ethic, with its condemnation of wasted time, to trace how the modern compulsion to use time efficiently drives social acceleration (Beschleunigung, 2005). H. Rosa, Beschleunigung. Die Veränderung der Zeitstrukturen in der Moderne (2005); M. Weber, Die protestantische Ethik (1904–05)
依据: AI 草稿
哈特穆特·罗萨 › 1965年生
安德烈亚斯·雷克维茨
影响了
Reckwitz described industrial modernity’s logic of generality in terms of Weber’s formal rationalisation, set against late modernity’s logic of the singular (Die Gesellschaft der Singularitäten, 2017). A. Reckwitz, Die Gesellschaft der Singularitäten (2017); SEP “Max Weber”
依据: AI 草稿
安德烈亚斯·雷克维茨 › 1970年生
批评
受批评于 1
杜维明
受其批评
Tu Weiming edited The Triadic Chord: Confucian Ethics, Industrial East Asia, and Max Weber (1991) and argued, against Weber’s verdict, that Confucian values could support rather than hinder modern economic development in East Asia. Tu Wei-ming (ed.), The Triadic Chord (1991); Tu, “A Confucian Perspective on the Rise of Industrial East Asia”, Bulletin of the American Academy of Arts and Sciences 42 (1988)
依据: AI 草稿
杜维明 › 1940年生
批评了 2
孔子
批评了
In Confucianism and Taoism (1915/1920) Weber described Confucian ethics as a rational adjustment to the world, lacking the tension with the world from which the Puritan mastery of the world arose. M. Weber, “Konfuzianismus und Taoismus” (1915; Gesammelte Aufsätze zur Religionssoziologie I, 1920), conclusion “Konfuzianismus und Puritanismus”
依据: AI 草稿
孔子 › 相传 公元前551—前479年
卡尔·马克思 受其影响
受其影响
Weber generalised Marx’s separation of workers from the means of production to administration, the army and science, as a mark of bureaucratic modernity (‘Politik als Beruf’, 1919). M. Weber, “Politik als Beruf” (1919); “Wissenschaft als Beruf” (1919); Wirtschaft und Gesellschaft (1921–22); SEP “Max Weber”
依据: AI 草稿
批评了
Weber’s Protestant Ethic (1904–05) countered a one-sided materialist reading of history without substituting a spiritualist one, and he warned that socialism would deepen bureaucracy (1918). M. Weber, Die protestantische Ethik und der Geist des Kapitalismus (1904–05), conclusion; “Der Sozialismus” (lecture, Vienna 1918)
依据: AI 草稿
卡尔·马克思 › 1818–1883
作品
- 1905新教伦理与资本主义精神
宗教禁欲主义如何促成了现代资本主义。
- 1919以政治为业
信念伦理与责任伦理；缓慢地钻透硬木板。
- 1922经济与社会
由玛丽安妮·韦伯在他死后出版：理解社会学的基本概念，合法统治的三种类型——传统型、魅力型、法理型——以及官僚制、法律和宗教的社会学。
立场
Weber defined sociology as the science that seeks to understand social action interpretively and thereby to explain its course and effects causally. Its tools are “ideal types” – one-sided, sharpened concepts against which reality can be measured – and it distinguishes four kinds of action: instrumentally rational, value-rational, affectual and traditional. In The Protestant Ethic and the Spirit of Capitalism (1904–05) he argued that the Calvinist idea of a calling and a disciplined, ascetic conduct of life helped create the spirit of modern capitalism, a thesis disputed ever since; his studies of the economic ethics of the world religions compared China, India and ancient Judaism. Economy and Society sets out a sociology of domination: legitimate rule rests on legal-rational, traditional or charismatic grounds, and the state is the community that claims the monopoly of legitimate physical force within a territory. Modernity, for Weber, is rationalisation: calculation, bureaucracy and science replace tradition and magic, producing the “disenchantment of the world” and a “shell as hard as steel”, known in English as the “iron cage”. Science should keep its own value judgements apart from its findings, and politics demands an ethic of responsibility as well as one of conviction.
生平与背景
Max Weber was born in Erfurt in 1864 and grew up in Berlin, where his father was a National Liberal politician. He studied law, history and economics, and became professor of economics in Freiburg in 1894 and in Heidelberg in 1896. After a violent quarrel with his father, who died weeks later, he suffered a breakdown in 1898 and gave up teaching for years. As a private scholar in Heidelberg he co-edited the Archiv für Sozialwissenschaft und Sozialpolitik from 1904, travelled through the United States that year, and in 1909 co-founded the German Sociological Association. In 1918 he helped found the left-liberal German Democratic Party. He taught again in Vienna and from 1919 in Munich, where he died of pneumonia in 1920; his wife, the sociologist and women’s rights campaigner Marianne Weber, edited Economy and Society from his papers.
其他主要作品
- “Objectivity” in Social Science (1904)
- The Protestant Ethic and the Spirit of Capitalism (1904–05)
- The Economic Ethics of the World Religions (1915–20)
- Science as a Vocation (1917/1919)
- Politics as a Vocation (1919)
- Economy and Society (1921–22, posthumous)
出现在
- 旅程 ‘社会如何变得可以思考’ · 第 6 站，共 12 站
- 争论 ‘言论自由及其界限’
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