韦伯的卡理斯玛理关于的分析研究.pdfVIP

摘 要 理念型是韦伯的社会学方法论的核心之一，理念型的建构为韦伯从理论角度 想象现实、开展类型比较创造了基本条件。依照理念型方法论，韦伯建立起三种 支配类型：理性化支配、传统型支配和卡理斯玛支配，但这三种支配类型的意义 又超过了政治社会学的范围而具有某种全局性。本文把卡理斯玛作为理性化的反 命题建构起两者之间的张力关系，以及论述卡理斯玛在韦伯理论中的地位和作用。 在韦伯文本中，卡理斯玛有非常丰富的内涵：一是“个人的品质（能力）”， 用以回答支配者何以可能的问题，二是“社会革命的力量”，用以解答社会变革何 以可能的问题，三是“法理的根源”，用以回答社会如何建构的难题；具有三大特 征：神圣性、超越性和自反性。它和理性化一起构成人类发展过程中不同形态的 宗教、支配和法律。它们相互依存、相互反动共同构成人类发展的动力，也形塑 了韦伯的困境。 韦伯这一份极具魅力的遗产激起后人的兴趣，从帕森斯、卢曼到布迪厄和沃 斯理都对这个问题进行了深入的研究，企图解构卡理斯玛和理性化之间的悖论， 走出韦伯的困境，作了大量有意义和价值的探索，但是最终都没有成功。卡理斯 玛和理性化之间的悖论是结构性的、无法消除的因而是永恒的悖论。这也就决定 了人类的发展始终处于两者之间，无法摆脱其中任何一方。因此，卡理斯玛和理 性化将成为人类发展的永恒主题。 关键词：韦伯；卡理斯玛；理性化；悖论 I ABSTRACT In order to avoid historicism and positivism respective one-sided malpractice, Weber had surmounted them together, and had a significant breakthrough in the method and the theory. As the inverse proposition of the rationalization, Charisma, with the rationalization together, is the clue of Weber’s thought, and holds the extremely important status in the Weber’s theory. The rich connotation of Charisma mainly displays in three aspects: the first is “individual quality （ability ）”, which to reply how possible someone become a controller; The second is “the power that drive the society forward”, which to explain how possible the society transform; the third is “the legal principle theory of law root”, which to answer how to construct a society. This paper discusses the Charisma theoretically, and summarizes its three characteristics: holiness, transcendence and reflexivity. The Charisma and the rationalization constitute, in the progress of human being, the different kind of religion, the control and the law. They depend on and react against each other; they drive the human forward and also shape th