马克斯·韦伯社会学文集

• poblano

  2021-12-10
  我们都知道，在科学领域，一个人所取得的成就，10年、20年或50年内就会过时。这就是科学的命运，当然，也是科学工作的真正意义所在。在其他所有的文化领域一般也都是如此，但投身于科学却有着独特的含义。每一次科学的“完成”都会产生出新的问题；科学要求被超越和被更新。...但是，科学上的不断超越，让我再重复一遍，不但是我们的共同命运，更是我们的共同目标。我们不能在工作时不想让人比我们更胜一等。原则上说，这样的进步是无止境的，这里我们触到了科学的意义问题。
• poblano

  2021-12-10
  And whoever lacks the capacity to put on blinders, so to speak, and to come up to the idea that the fate of his soul depends upon whether or not he makes the correct conjecture at this passage of this manuscript may as well stay away from science. He will never have what one may call the ‘personal experience’ of science. Without this strange intoxication, ridiculed by every outsider; without this passion, this ‘thousands of years must pass before you enter into life and thousands more wait in silence’—according to whether or not you succeed in making this conjecture; without this, you have no calling for science and you should do something else. For nothing is worthy of man as man unless he can pursue it with passionate devotion.
• poblano

  2021-12-10
  因此任何人，如果他不能给自己戴上眼罩，也就是说，如果他无法迫使自己相信，他灵魂的命运就取决于他在眼前这份草稿的这一段里所作的这个推断是否正确，那么他便同学术无缘了。他绝不会产生可谓之对学术的“个人体验”。没有这种被所有局外人所嘲讽的独特痴迷，没有这份热情，坚信“你生之前悠悠数千载已逝，未来还有数千年在默默等待”这全看你能否判断成功，没有这些东西，你就不会有科学的志向，你应该找点别的事情去做。因为，作为人来说，如果你不能怀着激扬的虔诚精神去追求，那么任何事情都不值得做。
• poblano

  2021-11-26
  这种人文主义传统就表现在韦伯的深切忧虑中：作为人格丰满的有教养者正在趋于没落，代之而起的则是技术专家，他们从人性角度来说已经受害致残。...在韦伯看来，人文主义者的没落和专家的支配地位，则是自由的机会趋于萎缩的另一个证据。就人的这两种类型而言，韦伯认为现代文明乃是世界历史上独一无二的现象。过去的文明曾产生了各种类型的人文主义精英：...这些有教养者的类型如今已经不适应经济与政治事务的管理，他们正在被专业官僚和职业政治家取而代之。韦伯对于文学艺术时尚领袖的追随者几乎不屑一顾，他们必定属于或者依附于食利者圈子，要么就是和精明的出版商一起为文学时尚推波助澜。
• poblano

  2021-11-27
  Democracy should be used only where it is in place. Scientific training, as we are held to practice it in accordance with the tradition of German universities, is the affair of an intellectual aristocracy, and we should not hide this from ourselves. To be sure, it is true that to present scientific problems in such a manner that an untutored but receptive mind can understand them and—what for us is alone decisive—can come to think about them independently is perhaps the most difficult pedagogical task of all. But whether this task is or is not realized is not decided by enrollment figures.
• poblano

  2021-11-27
  民主只应当用在适当的地方，而德国大学传统中所实践的，是精神贵族式的学术教育，对此我们无须讳言。的确，以恰当的方式将科学问题呈现出来，使一个未曾受学但具备领悟力的头脑能够理解这些问题，继而能对它们进行独立的思考（对我们来说这是唯一重要的事情），大概是教育事业中最艰难的任务。但可以背定的是，一门课程门生众多，并不能决定这一任务是否已圆满完成。
• poblano

  2021-11-26
  For Weber, capitalism is the embodiment of rational impersonality; the quest for freedom is identified with irrational sentiment and privacy. Freedom is at best a tarrying for loving companionship and for the cathartic experience of art as a this-worldly escape from institutional routines. It is the privilege of the propertied and educated: it is freedom without equality.
• poblano

  2021-11-26
  在韦伯看来，资本主义是理性非人格性的化身，对自由的追求则是无理性的情操和隐私。自由充其量就是等候爱的情谊和艺术宣泄体验，以逃避今世的制度程式。这是有产者与有教养者的特权一一是没有平等的自由。
• poblano

  2021-11-26
  To Weber, sociological knowledge is of a kind that the complexity of modern civilization requires of one who would take intelligent stands on public issues. Such responsible decisions are equally remote from the emotional fanaticism of followers of demagogues as from the cynical sophistication of the snob or the blasé smugness of the Philistine.
• poblano

  2021-11-26
  对于韦伯来说，社会学知识是现代文明的复杂性要求一个想对公共问题表明富有见识的立场的人所具备的知识。这种负责任的决定远不是自命不凡者愤世嫉俗的强词夺理或者庸人们老于世故的自鸣得意，同样也不是煽动家的追随者们的情感发泄。
• poblano

  2021-11-25
  For Weber, capitalism is the highest form of rational operations; yet it is implemented by two irrationalities: the remains of an originally religiously anchored attitude: the irrational calling and drive for continuous work; and modern socialism, seen as the ‘utopia’ of those who cannot stand up under what seems to them the senseless injustice of an economic order which makes them dependent upon propertied entrepreneurs.
• poblano

  2021-11-25
  韦伯则认为，资本主义是最高级的理性运转形式，但这是通过两种无理性手段实现的：一是最初由宗教信仰确定下来的那种态度——无理性的天职观并努力无休止地工作，一是现代社会主义，它被认为是这样一些人的“乌托邦”——他们无法忍受在他们看来迫使他们依附于有产者企业家的那种经济秩序毫无道理的不义。
• poblano

  2021-11-20
  因此，韦伯认为，官僚制就意味着合理性，理性化过程就意味着机械过程、非人格化以及令人压抑的程式化。相应地，韦伯则是一个感到自己处于守势的怀旧的自由主义者。他痛惜官僚制的机械化与程式化选择并塑造了那种人的类型：通过枯燥的公开职业鉴定与考查以备受雇谋生；他渴望安全，因而只有平庸的抱负，满足于官员的身份荣誉。韦伯悲叹这种类型的人是可怜的程式化产物，缺少英雄精神，缺少人的自发性和创造性：“清教徒是为了履行天职而劳动；我们的劳动却是迫不得已。”
• poblano

  2022-03-02
  Politics is a strong and slow boring of hard boards. It takes both passion and perspective. Certainly all historical experience confirms the truth —that man would not have attained the possible unless time and again he had reached out for the impossible. But to do that a man must be a leader, and not only a leader but a hero as well, in a very sober sense of the word. And even those who are neither leaders nor heroes must arm themselves with that steadfastness of heart which can brave even the crumbling of all hopes. This is necessary right now, or else men will not be able to attain even that which is possible today. Only he has the calling for politics who is sure that he shall not crumble when the world from his point of view is too stupid or too base for what he wants to offer. Only he...
• poblano

  2022-03-02
  政治意味着用力而缓慢地穿透硬木板，它同时需要激情和眼光。所有历史经验都证明了一条真理：可能之事皆不可得，除非你执著地寻觅这个世界上的不可能之事。但如此作为的必须是个领袖，他不但应是领袖，还得是十分平常的意义上的英雄。即便是那些既非领袖又非英雄的人，也必须使自己具有一颗强韧的心，以便能够承受自己全部希望的破灭。他们现在必须做到这一点，不然的话，他们甚至连今天可能做到的事也做不成。一个人得确信，即使这个世界在他看来愚陋不堪，根本不值得他为之献身，他仍能无怨无悔；尽管面对这样的局面，他仍然能够说：“等着瞧吧！”一只有这样一个人，才能说他担起了政治的天职。
• poblano

  2022-03-02
  He who seeks the salvation of the soul, of his own and of others, should not seek it along the avenue of politics, for the quite different tasks of politics can only be solved by violence. The genius or demon of politics lives in an inner tension with the god of love, as well as with the Christian God as expressed by the church. This tension can at any time lead to an irreconcilable conflict.
• poblano

  2022-03-02
  为自己和他人追求灵魂得救的人，不应通过政治途径追求这个目标，因为政治有着完全不同的任务，而这些任务只能靠暴力来完成。政治的守护神，或者说恶魔，与爱神、甚至与体现在教会制度中的基督教的上帝之间，处在一种固有的紧张之中。这种紧张随时都可以导致无法调解的冲突。