【鄭莉】傳統中國宗教的倫理特征及其一包養網對中國社會結構的形塑

Max Veber’s remarks on the relationship between religious ethics and economic behavior are well known. He wrote in the article “New Educational Ethics and Capitalist Spirit” from 1904 to 1905, which describes in detail how the New Educational Ethics, as an energy element, contributes to the generation of a sensible capitalist spirit. In the academic world, all the people who think that Veber’s exploration of world religions is just to highlight the characteristics of Christian civilization, so many of its expressions are “as long as it is in the East…” His statement on “Religion in China: Confucianism and Taoism” is actually just a preface to his discussion on “Economic Ethics of World Religion”. Later, he wrote “Religion in India: Hinduism and Buddhism”, “Ancient Psychology” and “Islamism”, which had not yet been completed during his lifetime, both to prove that “the Western-European sensible asset-level capitalism did not appear in other places in the living world.” It is undeniable that Veber’s problem originated from Europe. In its multi-dimensional historical analysis framework constructed from the development of European history, other civilizations are just “successors” of European civilization. But just find the structure of every civilizationThe core and unique mechanism of nature may answer the problem of being pregnant women civilization comparison. ① Based on this kind of comparative historical social perspective, this article does not stick to the evidence that Wei Bo’s argument about Chinese religion cannot make it move onto the development path of emotional capitalism, nor does it try to find the delusion and inappropriateness of Wei Bo’s use of Chinese cultural data from the perspective of consideration, but try to get from The advancement of Chinese religion in Boyi, on the one hand, looks for the main structural influence of Chinese civilization from the characteristics of Chinese civilization and its main structural influence on Chinese social organizational structures. On the other hand, it explores how the social system as an overall system is to regulate and strengthen a civilization concept. In other words, although Vober ​​is a personalist in a mode of discussion, that is, along with the concept of civilization affecting people’s movements and meanings, countless individual actions have built the research and development of social structures as the whole, but this never seems to mean that Vober ​​does not focus on big history. On the contrary, Vober ​​has realized a comparative analysis of the different historical society from the dual dimensions of civilization and reorganization. This comparison analyzes the ways of intercourse with their evolutionary and typology, as well as the broad purpose and the unique Ye Qiu locks his eyes, rubs his sun, and watches the evidence between the unique characteristics of several personal chats on the stage. Not only this, in his discussion of various religious types in the world, Veber always sticks to his principles of methodology. “In the field of social science, a scientific evidence in terms of methodology is correct. If we want to believe that it has reached its goal, we must also admit that it is correct.”③. Following this understanding, this article compares Yang Qingkun’s analysis of Chinese religion from the perspective of the fact that China has not embarked on the development path of Western European sensibility, from the perspective of Yang Qingkun’s analysis of Chinese religion from the perspective of systemic religion/manic religion④. Qing Weibo used the regular/international plan to divide the rationality and meaning of Chinese religion, and then explored the ethical characteristics of traditional Chinese religion, as well as the dynamic support and shaping power provided by Chinese people’s daily careers and the political organizational structures of China.

Werber and Yang Qingkun’s understanding and research goals about religion

In the book “The Basic Situation of Religious Career”, Tu Ergan defines religion as “a unified system of worship and corpses related to sacred things that are both different and uninfringed, and these worship and corpses combine all those who believe in them in a moral coordination body called the ‘church’”⑤. Although Tuergan divided witchcraft and religion, he believed that the two adopted the same classification method, and both divided the world into sacred and vulgar. In Turkan’s view, whether it is the most primitive primitive veneration, or the most modern sacred worship, holy objects, worship, rituals and qualitiesOne of the four elements of moral coordination is not missing. In the disagreement with Turkon, Veber did not give religion a clear definition, but instead used “disenchantment” as a thread to draw the relationship from witchcraft to religious evolution. ⑥ According to Veber’s evolution, the most important theme of witchcraft and religion: maintain a positive attitude and shine brightly. The main reason is that witchcraft has never developed the concept of “this world” and “that world”, while religion has developed these two opposite concepts. The monarchical world view of witchcraft shows that all areas such as economy, politics, love and aesthetics in the present world can be explained from witchcraft, while the monarchical world view of religion shows the separation of this world and that world, all the world seeks the intellectual interpretation of the sensory world, and the world worships seeks the gods of this world. However, it is contemplated that the main needs of purely saving favors bring about the perceptual development of economic, political, legal and appreciating the American field. Veber planned to divide the types of world religions according to the level of sensory and disenchantment. The highest level of sensory and disenchantment is Protestantism, while the sensory Confucianism in China has not yet been able to completely disenchant the world and reform it into a predictable causal mechanism. Compared with the Puritanism, Confucianism still regards the world as a reality related to destiny, a universe that is full of meaning and is directed by ethics.

Although the level of Confucianism’s sensory and disenchantment is far inferior to that of Puritanism, as is the systematic and powerful moral value of Christianity in Western European society, the moral value of Confucianism has undoubtedly always occupied a leading position in Chinese society. From the perspective of effectiveness theory, treating Confucianism as a religion is actually “a position of formal religion to the ultimate meaning of the theocratic worship system to handle the career of the life of the ritual”⑦. Confucianism is called Confucianism in this sense. Yang Qingkun understood that Wei Bo regarded Confucianism as the idea of ​​Confucianism and recognized the religious characteristics of Confucianism, but he still insisted that he must have a respect for his extraordinary energy to be called religion. If Confucianism is to be introduced into the religious system, it is necessary to modify the definition of religion, that is, “From a broad perspective, religion can be regarded as a continuous unit, one end is the unsacred worship that is approximately the ultimate and strong emotional characteristics, and the other end is the god worship that is ultimately valued and completely supported by the symbolic reverence and organizational form of supernatural reality.”⑧. Yang Qingkun presents his religious characteristics from three aspects: Confucianism as a political education theory, a system of thinking and a practical teaching. As a political education, Confucianism develops from practical subjective considerations, pays attention to the ultimate meaning of life and death in terms of human