人類命運的歷程足以讓稍窺其一斑者震撼擊節不已，這倒是真的。
然而，他最好將他個人小小的感慨保留給自己，
就像望見高山與大海時那樣。
Max Weber, Sociology of religion
『在交戰諸神之間，我們應該信奉哪一位？
或許我們應該信奉另外一位完全不同的神，那麼祂又是誰？』〔……〕
今天人的命運，是要活在一個不知有神、也不見先知的時代。
Max Weber, Science as a Vocation
禁慾已從僧院步入職業生活，並開始支配世俗道德，
從而助長近代經濟秩序的那個巨大宇宙的誕生；
而這宇宙秩序如今以壓倒性的強制力，
決定著出生在此一機制當中的每一個人的生活方式－－
而且恐怕直到最後一車的化石原料燃盡為止，都還是如此。
Max Weber, The Protestant Ethic and the Spirit of Capitalism
何謂「經典」？要我來說，經典有一個共同的特徵，就是每次細讀，都能讓你感到澎湃的刺激與收穫。今天許多刊登在頂級期刊上的論文，或許很有學術價值吧，但是否值得一讀再讀，實在令人懷疑。問題顯然不在於是否提供了最「新」或最「正確」的答案：經典之所以經典，在於所提出之問題足夠深刻，觸動了人類普遍的生命處境，而且絕不提供簡單的答案，所以迫你深思，不經過一翻苦鬥，不能豁然開朗。經典的價值，在於提升你的視野，把你推向不同的境界。
至於韋伯的作品，足夠精彩，絕對稱得上經典。高承恕老師有次說：「讀韋伯就像爬高山。站在不同的高度，能望見不一樣的風景。」這是輕描淡寫。我願說，在古典社會學三大家之中，韋伯的著作是最複雜、最幽微、最具內在緊張以及最難讀的。《資本論》當然不好讀，但馬克思的犀利恰好在於一旦你跨過初學門檻，掌握關鍵原理，往後也就無往不利了；涂爾幹也不好對付，但他的論證翔實，只要跟緊文本理路，也不至於迷失方向。韋伯之難，在於他堅持一份清醒的誠實，所進行之非常艱困的思索，每跨出一步都必須面對最尖銳的自我扣問；韋伯之難，還在於文本中所講的、沒有講的以及講出口但只能點到為止的，除非對西方歷史與文明有更深一層的瞭悟，則不能明白；韋伯之難，更在於他從來不提出簡單的理論，而勇於面對最複雜的歷史，直擊現代人的集體處境，並在揭露人類現代文明之弔詭、悲劇命運的同時，仍對個人不可知的未來懷抱悠悠的希望。
如此壯闊的思想，如今看來，只能望洋興嘆。更棘手的是，韋伯思考的格局與版圖，遠遠超出今天主流社會學的框架：在議題上，橫跨農業發展、宗教信仰、政治制度、企業組織、法律原理、音樂邏輯等課題；在空間上，嘗試進行不同文明之間的比較；在時間上，竭力追問傳統與現代之間的關鍵分殊。韋伯的學說在許多學科開枝散葉，無論是社會學、經濟學、政治學、行政學、人類學、管理學、法學還是哲學，都留下了深刻的影響。雖然如此，在學科專業化分工的長期趨勢下，如今已難復見韋伯那樣深邃而敏感的學術靈魂。2020年是韋伯逝世100週年。重訪韋伯，在21世紀的今天還有什麼意義？「山就在那裡。」對於攀登之前的新朋友，導遊也只能說：山上的風景，敬請期待。
The course of human destiny is enough to shock those with a slight gaze, which is true.
However, he would better keep his own little emotion to himself.
Just like when you see mountains and seas.
Max Weber, Sociology of religion
"While we should believe in between the God of War?
Or maybe we should believe in another completely different God, so who is He? 』〔…〕
Today, people’s destiny is to live in a time when they do not know God or see prophets.
Max Weber, Science as a Vocation
The forbidden desire has entered the professional life from the monastery and began to dominate secular morality.
From this, it helps the birth of the huge universe that grew up in modern economic order;
And this cosmic order is now under the overwhelming force,
Determine the lifestyle of everyone born in this mechanism--
And I'm afraid that this will continue until the fossil raw materials in the last car burned as much as possible.
Max Weber, The Protestant Ethic and the Spirit of Capitalism
What is the "classic"? I want to say that classics have a common feature, that is, every time you read it carefully, you can feel the thrill and harvest. Many of the articles published in top journals today may be very valuable for academics, but whether they are worth reading again is actually questionable. The question is obviously not whether it provides the "newest" or "correct" answer: the reason why classics are classic is that the questions raised are profound, touching the universal life situation of human beings, and never providing simple answers, so you are forced to think deeply and not to suddenly open up without a hard struggle. The value of classics is to improve your vision and push you to different realms.
As for Veber's works, they are very exciting and can definitely be regarded as classic. Teacher Gao Chengshu once said: "Reading Weibo is like climbing a mountain. Standing at different heights, you can see different scenery." This is a light description. I would like to say that among the three masters of classical society, Weibo's works are the most complex, subtle, most internally tight and most difficult to read. Of course, "Source Discussion" is not easy to read, but Marx's sharpness is that once you pass the primary school and master the key principles, you will never be detrimental to it later; Tu Ertan is not easy to deal with, but his evidence is intact, as long as you follow the textual logic, you will not lose your way. The difficulty of Wei Bo lies in his sober and honesty, and his thoughts were very difficult. Every step he took had to face the most prominent self-determination; the difficulty of Wei Bo lies in what he said, what he had not said or said, but could only be pointed out until the end, unless he had a deeper understanding of Western history and civilization. A layer of understanding cannot be understood; the difficulty of Wei Bo is that he has never put forward simple theories, but has the courage to face the most complicated history, directly attack the collective situation of modern people, and while exposing the tragic fate of modern human civilization, he still has long hope for the unknown future.
Such a powerful thought now seems to be so excited. What's even more difficult is that the pattern and layout of Veber's thinking goes far beyond the framework of today's mainstream society: in terms of topics, cross-agricultural development, religious beliefs, political systems, corporate organizations, legal principles, music logic and other subjects; in terms of space, try to compare different civilizations; in terms of time, try to pursue the key differences between tradition and modernity. Weiber's academics have left a deep impact on many subjects, whether it is social, economics, politics, administration, human, management, law or philosophy. Even so, under the long-term trend of the division of labor in science and technology, it is now difficult to see the profound and sensitive academic spirit like Bob. 2020 is the 100th anniversary of Veber's death. Visiting Wei Bo again, what is the meaning of today in the 21st century? "The mountain is right there." For new friends before climbing, the tour can only say: the scenery on the mountain, please look forward to it.
亞當・斯密著，謝宗林、李華夏譯，2000，《國富論》。台北：先覺。
馬克思、恩格斯著，中央編譯局譯，2014，《共產黨宣言》。北京：人民出版社。
韋伯著，甘陽等編譯，1997，《民族國家與經濟政策》。北京：三聯書店。
韋伯著，康樂、簡惠美譯，2007，《基督新教倫理與資本主義精神》。台北：遠流。
韋伯著，康樂、簡惠美譯，2010，《中國的宗教：儒教與道教》。台北：遠流。
韋伯著，錢永祥等譯，2014，《學術與政治：韋伯選集（I）》。
Written by Adam Smith, Xie Zonglin, Li Huaxialu, 2000, "National Wealth Discourse". Taipei: Let’s see first.
Written by Marx and Engels, translated by the Central Translation Bureau, 2014, "Declaration of the Communist Party of China". Beijing: People's Publishing House.
Written by Wei Bo, edited by Gan Yang et al., 1997, "National State and Economic Policy". Beijing: Sanlian Bookstore.
Written by Weibo, Conle, Suiwei Beauty, 2007, "The Spirit of Protestant Ethics and the Spirit of Capitalism". Taipei: Far.
Written by Wei Bo, Kangle and Sui Meili, 2010, "Religion of China: Confucianism and Taoism". Taipei: Far.
Written by Wei Bo, translated by Money Yongxiang et al., 2014, "Academic and Politics: Selected Collection of Wei Bo (I)".
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 導讀提問導讀提問 Reading Proposal |
30 | 每位同學應認領2至3次文本導讀，於當周上課時進行3至5分鐘個人口頭簡報（毋須製作投影片），介紹文本核心要旨並且提出個人獨立見解，並且回答教師的質問。當周未分配導讀的同學，亦應踴躍參與回應與討論。 |
| 讀書心得讀書心得 Reading experience |
36 | 每位同學應針對每週閱讀進度，撰寫1篇600字以上的讀書心得報告。共12篇，每篇3分。不必重複堆砌文本內容，請直接抒發自己的啟發與收穫，以及相關延伸思考。讀書心得報告請於每週上課之前上傳至教學平台，不可遲交（否則酌減評分）。 |
| 學期報告學期報告 Study period report |
20 | 每人應撰寫1篇3000字以上期末心得報告，型式不拘，自由發揮。應注重個人的啟發與收穫，不必摘要韋伯學說的內容。期末報告請於1/9之前上傳至教學平台。 |
| 平時成績平時成績 Regular achievements |
15 | 課堂出席、參與以及學習表現的綜合評比。本課程將進行每週簽到，作為評分參考。 |
