康有为的孔教革命:基于韦伯“卡里斯马”和“价值理性化”概念的考察

本文承接马克斯·韦伯对于传统中国的观察，在李猛论文的启发下，尝试对近代中国理性化转轨的初生时刻进行个案研究，聚焦于康有为在戊戌变法前后推动的革命性的孔教运动。依托韦伯的若干理论概念，本文认为这一运动起于康氏对自身卡里斯马的自觉，进而对孔子、孔学做了宗教化的再阐释。康氏的普遍主义取向的宗教改革虽然夭折，但对同时期的庙产兴学运动和稍后的反迷信运动有重要的触发意义。一方面呈现为神秘化，另一方面却是在理性化西方的挑战下应运而生，这使得康氏变教的价值合理化努力难以成功。孔教革命虽然以激进的面目出现，但其意图却是保守性的，即试图在大变局中维持儒士阶层的整全性。理性化转轨的历史使命随后交到了“主义”政党的手中。     

边疆、边界与国家:韦伯的“农业-政治”研究的理论启发

本文以19世纪90年代中期德国的工业化和城市化过程为背景，以韦伯对"农业-政治"问题的讨论为核心，提出了国家的边疆、边界等问题，讨论人口、物资、资本等流动下的国家经济建设与政治结构。文中涉及的实质性问题包括：全球化、工业化背景之下的农村发展问题，国家建设与国家治理思路，以及国家边界的多重（政治、经济与文化）含义。本文认为，在法律、政治、经济等角度的国家观之外，可以建立一种社会取向的、以国民为核心的"国民-国家"观，即包容多元，建立共识，赋予国民以平等的基本权利，并建立国民共享权责和符合国民基本特质的政体制度。     

韦伯的法律可预计性思想

德语Berechenbarkeit一词有计算和预测的含义,今人译作可预计性。德语法律可预计性就包含了这个词,意思是依据法律可事先计算出某特定事态将招致的法律后果。这一观念兴起于19世纪的德国。马克斯·韦伯做出过深入地思考。他将理性法律的基本构成单位设为法命题(Rechts-satz),依据特定的法命题,可以计算出一定事态所招致的法律后果。在他看来,司法活动遵循法命题与法律的体系化,为法律可预计性提供了技术上的重要保证;而事物能被认知,又是法律可预计性得以存在的认识论前提。这几项内容结合起来,就构成了有关法律可预计性的思想体系。把韦伯的这个思想引入中国传统法律研究,可以发现先秦儒家思想中有阻碍法律可预计化的因素,而法家思想中则有推动法律可预计化的因素,由此推动当代研究的进步。     

MODERN TIMES: RELIGION,CONSECRATION AND THE STATE IN BOURDIEU

Bourdieu held that the state in modernity has become the primary agent of consecration, ‘the legitimation and naturalization of social difference’, a function formerly performed largely by religion. After clarifying the role of ‘religion’ in Bourdieu's work, this paper brings two empirical issues into dialogue with his ideas: social fragmentation in late-modernity, and the relation between temporalization and social structures in medieval and early-modern charity. His view that religion is anachronistic, that it was left behind by modernization misses its continuing, even increasing, importance. He overemphasized the centrality and authority of the state in modernity and distinguished too sharply between pre-modern gifting and modern market relations. Once these limitations are mitigated, Bourdieu's analysis can be redirected to account for the importance of religion as an agent of consecration globally today.     

怨恨论——从尼采到舍勒

尼采提出＂基督教的爱理念＂为最精巧的＂怨恨之花＂的断言,舍勒承接并驳斥该断言,提出现代仁爱才是真正的奴隶道德的起义。分析并比较两位哲人的怨恨论,他们对怨恨情感造成价值位移这一看法是一致的,该问题上的分歧在于对怨恨所颠覆的对象作出不同判断,这一分歧源于他们各自对于生命及生命价值的不同理解。     

论韦伯的失范思想及其理论意义

韦伯在对宗教社会学的研究中，探讨了非西方宗教当中所隐含的失范思想。韦伯在对东方印度教的阐述中，将失范视为终极道德标准的总体缺失，并强调了失范在跨文化背景研究中的重要意义。在此基础上。对失范进行了类型学分析，建构了一种失范的理想类型。韦伯在宗教社会学中既强调了某些非西方宗教教义里失范的可能性，同时也通过东西方宗教的比较，阐明了西方失范概念的特性，即西方社会规范和文化价值的总体缺失的困难性。韦伯的失范思想是对当代失范理论范畴的拓展，打开了我们理解失范的广阔视野。     

Weber Was Right: Death,Taxes, Working Capital,and the Excessive Propensity for Accumulation

It turns out that Max Weber was on to something when he suggested that it was not natural or automatic that wealthy individuals invest their capital rather than keep it or spend it on themselves. Patterns of economic growth and capital investment in the United States over the last century indicate that in general some inducement or pressure is necessary to convince those who control money to risk it rather than hoard it.     

On the historical determinants of third sector strength: A qualitative comparative analysis

This study proposes a theoretical explanation for the main causes of the third sector's strength. A Boolean comparative analysis based mainly on the theoretical frameworks of Rokkan and Esping-Andersen indicates that the combination of state-supported urban interests and Protestantism are necessary conditions. This result is very close to Max Weber's explanation of civil society which presupposes the facilitating role of the autonomous state. Thus, the empirical results are reinterpreted within the context of a Weberian explanatory framework. The implications of this endeavor within the historical context of developing countries are further explicated.