The Religion of China pdf epub mobi txt 电子书 下载 2025


The Religion of China

简体网页||繁体网页
Max Weber
Free Press
Hans H. Gerth
1968-5-1
308
USD 19.95
Paperback
9780029344507

图书标签: 社会学  宗教  中国研究  weber  韦伯  中国  宗教史  海外中国研究   


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发表于2025-02-16

The Religion of China epub 下载 mobi 下载 pdf 下载 txt 电子书 下载 2025

The Religion of China epub 下载 mobi 下载 pdf 下载 txt 电子书 下载 2025

The Religion of China pdf epub mobi txt 电子书 下载 2025



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"The Religion of China: Confucianism and Taoism" (original Free Press edition 1951) is one of a number of works by the German sociologist Max Weber (1864-1920) published in English translation only long after his death, during a post-World-War II boom in Anglo-American interest in his writing. Such interest has recurred at irregular intervals since (one marked by this 1968 paperback reprinting), and Weber's major works, including technical and methodological studies, apparently have all been translated. Initially familiar to readers of English only for his theories on the relation between the Protestant (mainly Calvinist) world-view and the capitalist "rationalization" of economic life ("The Protestant Ethic and the Spirit of Capitalism"), Weber gradually has been revealed as an explorer of the nature of human societies in many times and places.

Sinologists have given his studies of China (here and in a few essays published elsewhere) a somewhat mixed reception. On the one hand, it was an important example of China being taken seriously as major civilization, illustrating basic trends in human social behavior, instead of an exotic footnote ("Oriental Despotism," "The Oriental Mode of Production"). A product of Bismarck's Germany, Weber was acutely aware of the effects of bureaucracy, centralization of authority, and economic rationalization on traditional societies, and used China as a test case for his general theories. The religious responses to China's social and political order are a main, but not the only focus, and his treatment of both Confucianism and (mainly philosophical) Taoism as embodying genuine religious experiences was then unusual. Weber's mastery of the available translations and secondary literature is often mentioned as amounting to nearly a professional command of the field.

On the other hand, Weber *was* unable to consult the primary sources directly. He was acutely aware that much of his information came from missionaries with ideological biases; according to some, however, he often chose the *wrong* missionary to believe. He seriously underestimated the antiquity of some developments in Chinese government. His examples are sometimes wrong, sometimes not especially pertinent; and better ones are missing because he had no access to them. He accepted the view of Confucius as a sort of learned academic with an interest in ethical government (popular among some modern Chinese as well as westerners), without seeming to notice that he has often been regarded as a supernatural figure, a prophet, or, in Weber's own terms, a "charismatic" leader. And the study of Buddhism in China was in its infancy, and its transformative impacts on Confucian and Taoist thought and practice only beginning to be grasped. The study of the very complex history of Taoism *as a religion* is also mostly a more recent development.

Bearing these limits in mind, Weber's study remains fascinating. His suggested interpretations of Chinese society have set the terms for much research attempting to confirm or refute his ideas. He was sometimes wrong about both absolute and relative datings, but he recognized many important trends, and successfully framed them in larger contexts.

As very much an amateur in Chinese studies (with greater limits than Weber, and not nearly as industrious, but able to benefit from modern scholarship), I have long found the book illuminating; I just try to check it against recent studies. For those who are familiar with Weber only for "The Protestant Ethic" (and the attendant controversy), this volume, and its companions on "Ancient Judaism" and "The Religions of India," may come as a considerable surprise.

Those interested in the sociology of Chinese religion (rather than beliefs and practices) will want to take a look at a book by C.K. Yang, the author of the Introduction to this translation. Yang's "Religion in Chinese Society: A Study of Contemporary Social Functions of Religion and Some of Their Historical Factors" (originally University of California Press, 1961) provides information on Chinese religion in relation to government policies, and community and family structures, with documentation for specific regions. I consider it a complement, not a substitute, for Weber, because several chapters are probably too statistical to make it attractive to many readers. Yang also assumes familiarity with a body of professional sociological thought that Weber was still establishing. Of course, it too is beginning to show its age.

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用户评价

评分

Original name is Confucianism and Taoism, renamed The Religion of China in order to "avoid the isms". Basically Weber contrasted the Chinese society with analogous part in Western countries and attributed the lack of spirit of capitalism to confucianism...

评分

great book. by putting his theory of religion and society in the context of Chinese history, he made his points clearer to me

评分

The Protestant Ethic and the "Spirit" of Capitalism 基础上更实证化的衍生,也是当下学术图谱中大部分问题的源头。个人觉得原系列标题中的“Economic Ethic (of religion)” 才是韦伯问题的核心。韦伯所留下的仍然有洞见的思考框架是:1. 儒教/道教与新教作为两类精神资源各自具备怎样的rational ethic, 而这又如何影响了与之相应的两种文化的不同政治/社会/经济路径;2. 更抽象而言,韦伯如何回应了马克思,从而重新反思了“mentality”与政/经/社环境之间的关系。

评分

文化历史不同,随意链接对比,不认同。

评分

The Protestant Ethic and the "Spirit" of Capitalism 基础上更实证化的衍生,也是当下学术图谱中大部分问题的源头。个人觉得原系列标题中的“Economic Ethic (of religion)” 才是韦伯问题的核心。韦伯所留下的仍然有洞见的思考框架是:1. 儒教/道教与新教作为两类精神资源各自具备怎样的rational ethic, 而这又如何影响了与之相应的两种文化的不同政治/社会/经济路径;2. 更抽象而言,韦伯如何回应了马克思,从而重新反思了“mentality”与政/经/社环境之间的关系。

读后感

评分

作者从很多方面论述了中国为什么没有像西方一样产生资本主义。其中不乏精警的言论,但有的地方也确实有偏差。不过这么一部内容复杂庞大的著作,作者的功力着实不浅。从货币谈到城市、行会,从国家的各种体制、经济法律政策,谈到最高统治者和士人阶层……作者的篇幅...  

评分

来源自wiki: 《中国的宗教:儒教与道教》是韦伯在宗教社会学上的第二本主要著作。韦伯专注于探索中国社会里那些和西欧不同的地方—尤其是与清教徒的对照,他并且提出了一个问题:为什么资本主义没有在中国发展呢?韦伯专注于早期的中国历史,尤其是诸子百家和战国,在这个时期...  

评分

太长时间保持着开朗欣喜心中有花园的状态,自己觉着不大正常,又不是服用了什么药物,怎么能永远这么快乐? 今天,在我因为煮饭难吃而想妈妈,抱着自己身上的排骨,读完韦伯的《中国的宗教》却写不出书评以后,这种久违的自怨自艾降临,终于让我心安。 人和人的差距大到:他一...  

评分

韦伯的这本书系统庞杂。如果不去细细的梳理,于我而言印象最深的有三点。 一是杨庆堃在导论里面总结的。 韦伯选择用卡尔文主义作为新教教义的范例。 卡尔文写到,上帝是如此令人敬畏地高高在上,他乃是超乎所有人类所能祈求与理解的。在此上帝面前,人类孤零零地站着。 这种人...

评分

韦伯之《儒教与道教》一书,连同其《新教伦理与资本主义精神》,对中国知识界产生了深刻而广泛的影响,许多人接受了韦伯或者漫画化了的韦伯观念,即只有新教支持资本主义,儒家不利于经济发展。 清算韦伯是儒家在思想学术上得到重估的前提之一。为此,弘道书院联合开放时代杂志...  

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