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。

It is true that the course of human destiny is enough to shock those who have a glimpse of it.
However, he had better keep his little personal sentiments to himself,
Just like when you see mountains and sea.
Max Weber, Sociology of religion

"Among the warring gods, which one should we believe in?"
Maybe we should believe in a completely different god, but who is he? 』[……]
The destiny of man today is to live in an era where there is no God and no prophet.
Max Weber, Science as a Vocation

Asceticism has moved from the monastery into professional life and begun to dominate secular morality.
Thus contributing to the birth of the vast universe that fueled the modern economic order;
And this cosmic order now has overwhelming coercive force,
Determines the lifestyle of everyone born in this mechanism——
And I'm afraid this will remain the case until the last truckload of fossil raw materials is burned out.
Max Weber, The Protestant Ethic and the Spirit of Capitalism


What is a "classic"? For me, classics have a common feature, which is that every time you read them carefully, you will feel a surge of stimulation and gain. Many papers published in top journals today may be of great academic value, but it is doubtful whether they are worth reading and re-reading. The question is obviously not whether it provides the most "new" or "correct" answers: the reason why classics are classics is that the questions they raise are profound enough and touch the universal life situation of human beings, and they never provide simple answers, so they force you to think deeply, and you cannot suddenly become enlightened without going through hard work. The value of classics lies in enhancing your horizons and pushing you to a different realm.

As for Weber's works, they are wonderful enough and can definitely be called classics. Teacher Gao Chengshu once said: "Reading Weber is like climbing a mountain. Standing at different heights, you can see different scenery." This is an understatement. I would say that among the three great masters of classical sociology, Weber's work is the most complex, the most subtle, the most inherently tense, and the most difficult to read. "Das Kapital" is certainly not easy to read, but Marx's sharpness lies in the fact that once you cross the beginner's threshold and master the key principles, you will be unfavorable in the future. Durkheim is also difficult to deal with, but his arguments are detailed and detailed. As long as you follow the text closely, you will not lose your way. The difficulty for Weber lies in his insistence on sober honesty and the very difficult thinking he carried out, and he had to face the sharpest self-questioning every step he took; the difficulty with Weber also lies in what is said in the text, what is not said, and what is said but can only be pointed out, unless you have a deeper understanding of Western history and civilization. The difficulty of Weber lies in the fact that he never put forward simple theories, but had the courage to face the most complex history, directly attack the collective situation of modern people, and while exposing the paradox and tragic fate of modern human civilization, he still held long-term hope for the unknown future of individuals.

Such a magnificent thought can only be looked upon with admiration. What is even more troublesome is that the pattern and territory of Weber's thinking far exceed the framework of today's mainstream sociology: in terms of issues, it spans agricultural development, religious beliefs, political systems, corporate organizations, legal principles, music logic and other topics; in terms of space, he attempts to compare different civilizations; in terms of time, he strives to explore the key differences between tradition and modernity. Weber's theories have spread in many disciplines, whether it is sociology, economics, politics, administration, anthropology, management, law or philosophy, leaving a profound impact. Even so, under the long-term trend of professional division of labor in disciplines, it is difficult to see Weber's profound and sensitive academic soul nowadays. 2020 marks the 100th anniversary of Weber's death. What is the significance of revisiting Weber today in the 21st century? "The mountain is right there." To new friends before climbing, the tour guide can only say: Stay tuned for the scenery on the mountain.

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）》。

"The Wealth of Nations" by Adam Smith, translated by Xie Zonglin and Li Huaxia, 2000. Taipei: Xianjue.
Written by Marx and Engels, translated by the Central Compilation and Translation Bureau, 2014, "The Communist Manifesto". Beijing: People's Publishing House.
Weber, compiled by Gan Yang et al., 1997, "Nation-State and Economic Policy". Beijing: Sanlian Bookstore.
Weber, translated by Kang Le and Jian Huimei, 2007, "Protestant Ethics and the Spirit of Capitalism". Taipei: Yuanliu.
Weber, translated by Kang Le and Jian Huimei, 2010, "Religion in China: Confucianism and Taoism". Taipei: Yuanliu.
Written by Weber, translated by Qian Yongxiang and others, 2014, "Academics and Politics: Selected Works of Weber (I)".