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Today marks the 160th anniversary of Max Weber's birth.
The importance of Weber's ideas in explaining modern society is self-evident, and his writings are required reading for social science readers. Weber's broad vision, his multidisciplinary ideological framework, deep understanding of social reality, penetrating historical insights, and profound theoretical analysis and abstract condensed concepts in his works have put forward high requirements for readers' logical reasoning and theoretical thinking ability. Therefore, reading Webb is by no means an easy and enjoyable task.
So, where to start and how to read?
We set up four questions and received the insights and suggestions from eight scholars from various fields such as sociology, history, and law. These sharing are organized into two parts, in this part, teachers will share the beginning of reading Weber, and in the "next part", teachers will share how they were inspired by Weber.
Weber Manuscript
Editor's note: There are differences in the Weber versions referenced and quoted by different teachers, and the source will not be indicated in this manuscript, so please pay attention to the readers.
Q1: Which book or article did you start reading Weber?
Ying Xing
He is a tenured professor in the Department of Sociology, Tsinghua University
“
The Protestant Ethic and the Spirit of Capitalism.
”
Li Fangchun
Researcher at the Institute for Advanced Study of Humanities and Social Sciences, Chongqing University
“
My primer book was Mr. Su Guoxun's famous book "Rationalization and Its Limitations", which was deeply influenced back then. I remember that when I was a sophomore or a junior, I wrote a paper of more than 10,000 words, which was to discuss the issue of 'rationalization'. That year, the student union of the school held the 'May Fourth' essay competition, and I won the second prize after submitting my paper, and I was also rewarded with a book ticket of 100 yuan. It was the first time in my life that an academic paper had won an award, and unfortunately, the only time so far.
The first publication of "The Protestant Ethic and the Spirit of Capitalism" in China
If it were Weber's own book, the first book I read would have been "The Protestant Ethic and the Spirit of Capitalism"? It was very popular when I was in school, and it was included in the "Towards the Future Series" and "Western Academic Library". However, perhaps because I couldn't read it, I didn't have a special impression of reading it at first. The first book that I actually studied seriously was Weber's Sociology of Religion, a Chinese translation published in Taiwan (actually a chapter on Economy and Society). When I was a sophomore, I became interested in the sociology of religion and read Weber's Sociology of Religion, Durkheim's The Elementary Forms of Religious Life, and Berg's The Sacred Veil. My understanding of Weber's academic breadth and depth first came from his Sociology of Religion. At that time, however, there was both reverence and 'dissatisfaction' with his scholarship. I still remember one afternoon when I skipped class, sitting in the Hong Kong and Taiwan literature reading room of the Peking University Library, I closed my book and pondered after reading this book, deeply regretting that I could not find a concrete plan for China's modernization, and my heart was uneasy. Please be inclusive of the cognitive level of a sophomore at the time.
”
Sun Feiyu
Professor, Department of Sociology, Peking University
“
I don't remember exactly, but it's likely that it started with the book "The Protestant Ethic and the Spirit of Capitalism", and the first Weber literature that I read intensively was also this one.
”
Li Min
Professor, School of Law, China University of Political Science and Law
“
The first time I learned Weber's name was in 1999, shortly after I entered graduate school, in an academic lecture given by my supervisor, who believed that the style of traditional Chinese judicial decisions was deeply influenced by the intellectual style of the Confucian scholars. I don't remember exactly what Weber said at that time, but the title of "Max Weber" and "Confucianism and Taoism" was deeply imprinted in my mind.
Later, when I went to the library to find out about "Confucianism and Taoism", I was a little shocked by the permutations and combinations of the words "Economic Ethics of World Religions" in the introduction - I knew all the words, but I didn't know what it was about, because in my poor knowledge reserve of ignorance, 'religion' and 'economy' were two words that had never been linked, and I didn't know at that time that Weber was a social theorist who proposed that capitalism had its own Protestant ethic, and that I was looking for his book purely out of curiosity. Weber believed that China's imperial examination system is not like the examination system of rational bureaucracy such as judges, doctors, and technicians in the modern West, because the imperial examination does not examine whether scholars are qualified in certain professional knowledge or special skills, but by examining whether scholars have a pure and delicate Confucian upbringing, to prove whether they have the gentlemanly personality required to govern the country, and the intellectual concepts formed under the tradition of Confucian education have a potential impact on the traditional Chinese legislative and judicial system. Weber used modern Western law as a sample of 'legal rationalization' and 'formal logic thinking' and compared this sample with the law of Confucian China, and analyzed these issues together with the phenomenon of 'capitalism'.
”
Zheng Zuoyu
Professor, School of Sociology, Nanjing University
“
Basic Concepts of Sociology.
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Yan Fei
Associate Professor, Department of Sociology, Tsinghua University
“
The Protestant Ethic and the Spirit of Capitalism. 'Why didn't capitalist interests do the same thing in India and in China?' Why didn't scientific, artistic, political, or economic development follow the path of rationalization that is peculiar to the West today?' In Weber's view, the spirit of capitalism is the embodiment of the modern rational economy, a set of rational and systematic pursuit of profit, but at the same time maintaining a self-controlled and frugal attitude and values of life. Under the social conditions of the time, these two highly overlapping and effectively complementary ideas played an important role in promoting the development of capitalism. Weber writes: 'This spirit must come from somewhere, not from an individual individual, but from the way of life of the whole group. ’
”
Tian-plough
He is a tenured associate professor in the Department of Sociology, Peking University
“
The Protestant Ethic and the Spirit of Capitalism.
”
Sun Yufan
Founder of "Sociological Theory Vat".
“
The Protestant Ethic and the Spirit of Capitalism. Obviously, the reason why I read this book in my freshman year was because I was influenced by some college teachers: it seems that these teachers never considered the average college student, and felt that as long as it was a classic, it could be used to get started and read at any time. I remember when I read this book in my freshman year, I had no idea about the history of religion in Europe, let alone any social experience in rationalization. Seemingly, I just wish I could finish it quickly, pretending that I had read the classic. So, I skipped all the annotations that were as thick as the text. My reading gain is also equivalent to reading textbooks.
Wenjing Edition of "The Protestant Ethic and the Spirit of Capitalism"
Now, when I am writing my doctoral dissertation on this classic, I have carefully read the commentary and tried to reconstruct Weber's research and writing process, and I understand better the impact of this book on German scholarship at the time and the inevitable fate of misreading: why did he discuss 'spirituality' rather than 'capital' or 'capitalism' itself, and why did he explore Calvinism and Pietism in a way similar to ideal modeling and 'de-idealization', respectively? Why did he quietly respond to a lot of criticism, but was reluctant to admit a change in his views?
More importantly, it reflects my belief in sociological humanism: good sociological works are like fables. Although this work is challenged in terms of data and even theory, through its reflection on the rational fate of modern society, it enlightens the world like a 'cautionary tale': it is not a prediction of the future, nor a summary of historical lessons, but it functions like a Greek story or Aesop's fable: we know that it is 'not true enough', but we still believe that 'the truth will live forever'.
”
Editions of The Protestant Ethic and the Spirit of Capitalism
1879, Teenage Webb and his brother (first from left)
Q2: In which direction do you recommend readers to start with Weber?Please recommend three books or three articles, and explain why.
Ying Xing
He is a tenured professor in the Department of Sociology, Tsinghua University
“
"Science as a Vocation", "Politics as a Business", "The Protestant Ethic and the Spirit of Capitalism".
”
Li Fangchun
Researcher at the Institute for Advanced Study of Humanities and Social Sciences, Chongqing University
“
The first article I recommend to a college student is "Science as a Career" because it is most relevant to his life situation. I call it Weber's 'Persuasion', first to retreat and then to advance, and then to comprehend 'Knowledge'. As for "Politics as a Business", I generally don't recommend reading it to college students, because politics is too far away from him, and 'teenagers don't know what it's like to be sorrowful', and they can't read it. Therefore, from the perspective of liberal education, I think it is better to separate Weber's famous 'two speeches'. Just like the 'Four Great Masterpieces', it is not suitable to stew in one pot, the so-called 'Don't look at the Water Margin, don't look at the Three Kingdoms'.
If you are not particularly considering college students, it is recommended that readers start with Weber's comparative sociological studies of religion. Read "The Protestant Ethic and the Spirit of Capitalism" first, then "Confucianism and Taoism". These two works completed by Weber during his lifetime are the pinnacle of his substantive research. The former should be read with an attitude of understanding, especially if it is read without the values of Enlightenment. This work is Weber's 'lone piece', with an extraordinary density of knowledge, and remains one of the best cultural history classics for a glimpse into early modernity in Britain and the United States. The latter should be read with a critical eye, and cannot blindly accept Weber's rational path and be led by the nose by this 'Western-centric' who sounded the gong; but don't feel as if you naturally have some kind of 'knowledge' superiority just because you are Chinese, please be prepared for psychological construction, Weber is much more knowledgeable and wise than you can imagine.
If you are a professional scholar, especially one who is interested in the humanities-oriented social sciences, you must read his methodological masterpiece "The "Objectivity" of Social Science and Social Policy Understanding". If you don't read this, you can't say that you know Weber's learning.
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Sun Feiyu
Professor, Department of Sociology, Peking University
“
I suggest that readers start with Weber's book The Protestant Ethic and the Spirit of Capitalism, then move on to Confucianism and Taoism, and finally Academia and Politics. The study of 'Protestantism' is Weber's most important work, and undoubtedly a starting point for understanding many others. The book "Confucianism and Taoism" is related to the self-understanding of the Chinese, and whether we agree with his views or not, reading this work can become an important mirror image of our self-understanding. Finally, if readers are interested in scholarship or have imagination, then "Academia and Politics" is probably suitable for people of all directions to read and ponder.
”
Li Min
Professor, School of Law, China University of Political Science and Law
“
Weber's works involve many disciplines, and his style of writing is that he not only puts forward some ideal type concepts but also relies on the historical process of the world's major civilizations, and has both the analytical orientation of empirical experience and some basic beliefs and even metaphysics, which makes some of Weber's views or theories themselves full of large space for pluralistic interpretation. I have limited knowledge, and I have only scratched some of Weber's writings related to legal theory and legal history, and I am not qualified to answer the big question of 'which direction to start Weber?'.
It is certain, however, that all those who are concerned with the existential struggles, ethical dilemmas, and political situations of the 'individual' under the conditions of modern society can find some kind of intellectual power in Weber. 'The power of some thought' does not mean that the truth itself can be found directly in Weber, still less that Weber proclaimed certain truths, but that Weber reveals what and where the greatest enemies of truth are by analyzing the inevitability, complexity, and cruelty of the relentless struggle of human beings in the economic, political, and cultural fields.
If you look at it from this perspective, there are perhaps three articles of different lengths that can be recommended as introductory reading, which are not only ideologically enlightening, but also have a sense of atmosphere of dialogue with the public.
1. On the Situation of Constitutional Democracy in Russia, written in 1906. At a time when the situation of the Russia-Ukraine war has profoundly affected world history, revisiting this social scientist's early diagnosis of the Russian problem will not only enhance specific historical knowledge, but also political insight and ideological methods.
2. "Between Two Laws", written in 1916, is very short, but it is not small in information and has a sense of historical pictures. For contemporary Chinese readers who are at a turning point in the history of the rise of great powers, Weber's views on power, state, war, and life are all worth tasting.
3. "Academia and Politics: Weber's Two Speeches"—'To this day, thousands of college students have read these two ostentatious masterpieces and learned how they summarize Weber's philosophical and political views and attitudes toward scholarship, but it is the density of these two speeches that prevents easy comprehension. This quote from the British scholar Günter sums up the reasons for recommending them well. These two classic speeches not only condense the essence of Weber's thought, but also form a stylistic contrast with Weber's most important treatise, Economy and Society.
Wenjing Edition of "Academia and Politics"
”
Zheng Zuoyu
Professor, School of Sociology, Nanjing University
“
"Academics as a Career": This is a speech, and the content is not about any profound academic issues, so it doesn't require much knowledge base and will not be able to read it, and may even gain some resonance.
Max Weber: Usually biographical works are very easy to read, so they are good for beginners. Moreover, this biographical work written by Mrs. Webb has some basic theoretical introductions, and there are still dry goods.
"Basic Concepts of Sociology": This article has had too great an impact on the development of social theory in later generations, and it is relatively not so large and not so difficult to understand, and it is relatively less of a sense of infinite despair to read.
”
Yan Fei
Associate Professor, Department of Sociology, Tsinghua University
“
On November 9, 1917 and January 28, 1919, Weber gave two famous lectures to young students, "Academics as a Business" and "Politics as a Business". In particular, in the lecture "Academics as a Career", Weber not only established academic beliefs and beliefs for the students in the audience, but also influenced several generations and led people to pursue academics tirelessly. In his speech, Weber explicitly warned young people that 'an academic career is a reckless gamble.' In Weber's view, the use of academia as a career in the material sense is nothing less than an experience of struggle and suffering for young scholars who have just entered the door of academia. How many young students, with the ideal of 'taking academics as their profession and living for their vocation', enter the ivory tower to seek up and down, but how many of them can turn their ideals into beliefs, and then move forward on the road of academic research firmly, single-mindedly, and even lonely, completely ignoring the alluring scenery on the roadside and the incomprehensible ridicule of outsiders, and only burying their heads in being an academic rusher? To answer these questions, today we need to read Weber-'Naturally, I live only for my vocation.' ’
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Tian-plough
He is a tenured associate professor in the Department of Sociology, Peking University
“
Weber's two famous lectures on the topic of "vocation" condensed Weber's gains from thinking about ethics on the basis of conceptual theory, and at the same time had a strong sense of the modern state of science and politics before and after the First World War, and whether science and Chrismaan dominators were the answer to the wisdom of life and power.
The Protestant Ethic and the Spirit of Capitalism: It was the beginning of Weber's thinking on rationalization as 'world history'.
”
Sun Yufan
Founder of "Sociological Theory Vat".
“
Bauersen, "German Universities and University Studies": Weber's methodology and academic thinking are inseparable from the university tradition with German characteristics. This book describes the changes in the system and operation of German universities, and helps us understand why Weber was always involved in the academic debates of the time, why he always defended the freedom of values, and why he was personally involved in building and maintaining the academic community.
Eagles, A German View of History: Weber's disciplinary identity is diverse, for example, he did not consider himself a sociologist at first. It is possible to understand Weber's academic context from the perspective of history or historicism. After all, many of Weber's sources of thought and criticism of his opponents have been forgotten or discarded by the world today. When we look up at a great star, it means that we also dim the stars. This is also another loss of academic history. This kind of academic history helps us solve this problem.
G. Bhambra's Rethinking Modernity: Postcolonialism and the Sociological Imagination. Influenced by the current trend of 'anti-colonial' in British sociology, it is difficult not to pay attention to the relationship between Weber and empire and colonialism. Bhambra's book is a comprehensive historical discussion of many of the concerns of anticolonial sociology, and it contrasts with Weber's views in both methodology and substance. In particular, her dissatisfaction with Weber's traditional methodology of 'pluralistic modernity' and its 'ideal type' provides a good entry point for us to rethink the limitations of the classical era and the rebirth of the contemporary.
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The thought giants of the 20th century,
A must-read classic to understand the modern world
The core text presents Weber's ideological map,
From historical experience to methodology
Selected texts, refined translations by famous artists, authoritative guides