从马克思历史观角度评价韦伯的资本主义起源思想

发布时间：2018-04-29 07:04

本文选题：资本主义精神 + 新教伦理　；参考：《山东大学》2012年硕士论文

【摘要】：资本主义是产生于16-17世纪欧洲的一种社会形态。考察资本主义的产生,对于我们理解资本主义有重要意义。马克斯·韦伯认为存在一种资本主义精神,即市民阶级勤奋、节俭、守信的理性生活态度,它是资本主义产生的必要条件。这种生活态度与传统的生活态度形成鲜明对比,前者以事业成功为目标,后者以生活安逸为目标。在韦伯看来,这种生活态度,是由荣耀上帝的观念驱动的,而荣耀上帝正是新教伦理的核心。因为,新教伦理中的天职观、预定论和入世禁欲主义把世俗生活和神圣生活联系在一起。首先,天职观既表示人在尘世中的职业,又表示上帝的呼召,而把职业与呼召联系在一起就是教人在职业中履行对上帝的义务；其次,作为加尔文教之核心教义的预定论,虽然意指人的最终结局是由上帝预定,但是,因为事业上的成功是被拣选的一种标志,所以,人可以通过现世的积累财富、功成名就来彰显他是被拣选的；最后,天主教教义中的禁欲主义被引入世俗生活,从而,限制奢侈消费导致了财富的积累。这样,为了响应上帝的呼召而积累了财富,同时,禁欲又限制了消费,结果它们促进了投资和工商业的发展。韦伯认为现代资本主义基于和平取得利润的交换行为和精确计算的精神,前者是目的,后者是手段。前者基于价值的考量,因而它往往只从信念出发而不顾及手段与后果；而后者基于事实的考量,它充分考虑实现价值和目的之手段是否有效。韦伯将两者分别称为价值理性和工具理性,并且两者存在辩证的关系：工具理性的发展可以带来高效率,因而成为现代资本主义的核心,但是它却忽视人的价值,导致制度的常规化、固定化,无法带来社会的变革；从而,工具理性在历史上的发挥要依赖于价值理性的高扬所带来的变革。作为新教伦理核心的荣耀上帝的观念,体现了价值理性。事实上,也正是这种新教伦理所体现的价值理性促进了资本主义时代工具理性的发展。因而,在韦伯看来,这是新教伦理能够促进资本主义发展的深层原因。与韦伯的解读不同,马克思的唯物史观认为,资本主义起源于劳动者与劳动工具的分离,这在历史上表现为分工的发展和世界市场的建立。同时,根据经济基础与上层建筑的关系原理,宗教改革是资本主义经济发展的结果而不是原因,并且宗教改革产生的新教伦理对资本主义发展有促进作用。站在历史唯物主义的立场上,我们认为韦伯对资本主义起源问题的分析是唯心主义的。这表现在：方面,他把人的精神因素看作历史的动力；另一方面,他虽然看到了价值理性与工具理性的分裂导致了资本主义社会的危机,却没有看到历史发展本身蕴含着解决这种危机的力量,从而对资本主义前景得出悲观的结论。因而,从唯物史观的角度看来,韦伯仅仅是解释世界的思想家,而不是改造世界的思想家。
[Abstract]:Capitalism is a form of society that originated in Europe in the 16-17 th century. Investigating the emergence of capitalism is of great significance to our understanding of capitalism. Max Weber believes that there is a capitalist spirit, that is, the civil class diligent, thrifty, trustworthy rational attitude to life, it is a necessary condition for the emergence of capitalism. This kind of life attitude contrasts with traditional life attitude, the former aims at career success, and the latter takes life comfort as the goal. In Weber's view, this attitude is driven by the idea of glorifying God, which is at the heart of Protestant ethics. Because the view of duty, predestination and asceticism in Protestant ethics link secular life with sacred life. First of all, the concept of duty of Heaven means both the profession of man in the earthly world and the call of God, and to associate occupation with calling is to teach one to fulfill his duty to God in his profession; and secondly, the predestination theory, which is the core doctrine of Calvinism, Although it means that the ultimate outcome of a man is determined by God, but because success in his career is a sign of being chosen, he can manifest his election through the accumulation of wealth in this world. Asceticism in Catholic doctrine was introduced into secular life, thus limiting luxury consumption led to the accumulation of wealth. In this way, in response to God's call to accumulate wealth, at the same time, abstinence and limit consumption, as a result, they promote investment and industrial and commercial development. Weber believes that modern capitalism is based on the exchange of peaceful profits and the spirit of accurate calculation. The former is the end and the latter is the means. The former is based on the consideration of value, so it often starts from belief without considering the means and consequences, while the latter, based on the consideration of facts, fully considers whether the means to achieve the value and the end are effective or not. Weber called them "value rationality" and "instrumental reason" respectively, and there is a dialectical relationship between them: the development of instrumental rationality can bring high efficiency, so it becomes the core of modern capitalism, but it ignores the value of human beings. As a result, the system is regularized and immobilized, which can not bring social change; therefore, the instrumental rationality in the history depends on the change brought by the high value rationality. As the core of Protestant ethics, the concept of glorifying God embodies value rationality. In fact, it is the value reason embodied in Protestant ethics that promoted the development of instrumental rationality in the capitalist era. Thus, in Weber's view, this is the underlying reason why Protestant ethics can promote capitalism. Different from Weber's interpretation, Marx's historical materialism holds that capitalism originated from the separation of labor and labor tools, which was manifested in the development of division of labor and the establishment of world market in history. At the same time, according to the principle of the relationship between economic base and superstructure, religious reform is the result of capitalist economic development, not the reason, and the Protestant ethics produced by religious reform can promote the development of capitalism. From the standpoint of historical materialism, we think that Weber's analysis of the origin of capitalism is idealistic. This is manifested in: on the one hand, he regards human spiritual factors as the driving force of history; on the other hand, although he has seen that the division of value rationality and instrumental rationality has led to the crisis of capitalist society, But the historical development itself does not contain the power to solve this crisis and thus draws a pessimistic conclusion about the future of capitalism. Therefore, from the point of view of historical materialism, Weber was only a thinker who explained the world, not a thinker who transformed the world.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：A811;D091.5

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