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李元甲 弘益大學校 1970 弘大論叢 Vol.2 No.-
Max Weber explains that the empirical science "is to pursue the speculative order of empirical reality and it distinguishes the empirical cognition from the jugdments of value." It means that the social science, so far as the empirical science is concerned, should deny the judgments of value. It, however, dose not mean that the social science should not deal with any kinds of the judgments of value. The social, economic, cultural life, so far as it is formed by the meaningful human behavior as final factor, and the science of economic history, so far as it brings the order of development to be ideal, there must be needed a careful listening to what the past historical facts were and there must be a typical attempt for understanding. At the same time, it can be said that the spiritual, artistical products and the efforts of consciousness to figure out the aspects of real existence of them. Therefore, in this essay, I roughly made a general survey as follows: Firstly: on what grounds the professional ethic of the Protestantism and Calvinism in connection with the sociological non-profitableness of the Renaissance and the sociological profitableness of the Reformation have it's historical genealogy of the spirit to the economic mind of capitalism. Secondly: to figure out the remote causes of the stagnation-thesis and the backwardness of the Asian society, regarding the Chinese society before the World War II as a model, in connection with the Sociological Deficiency Theory by referring to the western oulook on the Asian societies and especially the views of Max Weber. That is why the economics of every day life, in the organic function of the theory, history and the policy, was created and has been developped as a logic and an anatomy of the Civil Society. It is also studied that the material and the spiritual structure of the Civil Society should be elucidated, for the basic undertanding of the econemic life and it's process of development. The Civil Society appeared by the economic mind of capitalism, which was one of the new economic form of existence, by emancipating from the restraint and the absolute oppression of the 17th and 18th medieval centuries. If we called "feudal" as social, subordinative and conventional relation, we could call "civil" as democratic, open, equal and reasonable social relation. Therefore, the Civil Society has close relation with the Civil Revolution which derived from the Spiritual Revolution. This means that the Civil Society has been created and developped historically. In regard of this view, Max Weber, through observing when and where the Civil Society has come into existence and how it has been developped, supposed the professional spirit (the mind which pursues the legal profit as it's mission legally and systematically) which charaterizes it's attitude of life ethically, and he figured out the spiritual origin from the Protestantism of the 16th and 17th centuries especially the ascetic rationalism of the Calvinism. But his religious and social interpertation on the modern capitalism does not mean to face against the Historical Materialism of Karl Marx. In fact, as for him, religious or economic interpretation on history was possible, but merely an one-sided historical interpretation. It was not his desire to establish an order of the class among the religious, economic and other values. He intended to attach strongly to the fate of capitalism from every possible sides and with every available historical materials and concepional instruments. We can reaffirm his paradoxical expression in two ways as following: Firstly; the non-profitable and the ascetic character of the protestant ethics, as described before, cultivates the real possibilities in which the new style of profitableness can be formed by controlling the profitableness which is as old as human history and, especially, by controlling it by Ethos of the middle-class producers. Secondly; in spite of the non-profitable character of the ascetic ethic of Protestantism, Asceticism provides the opportunities of world-wide structures by inheriting into the capitalistic economic mind as one of the eminent productive ethos. Ascetical moralities such as labor, simplicity, saving, carefulness, daring, discipline, and modesty are originated from the protestantism. And these moralities, by taking structurally in the economic mind of capitalism, has become the essence of the profitableness. Under the ground of this idea of M. Weber, the Sociological Deficiency Theory, the stagnation and the backwardness in Asia (especially in China) are due to the Oriental Despotism. Eventually, we come to find that it is a most urgent problem to understand the chinese social structure which forms the background of the oriental despotism. In China of a long history lived about fifty races. In the old china, political and socio-economical difference were recognized, and also there existed the public-law. But the authoritarianism dominated the realm so that the people could not be under the protect of law, and that for the purpose of their self-guard they formed the friendly organizations. These friendly organizations fought with each other, and they frequently expressed complaints through physical challenges. Though there appeared the excellent philosophy such as Confucianism or Taoism, these two kinds of philosophies produced the axis of the spiritual structure of the authoritarianism. The internal morality and the external morality were formed in a body, but there tow kinds of moralities acted in harmony with each other demestically and they had extreme antiforeign ideas externally. The administrators took these philosophies as their politics and forced the people to follow them. It is natural that there should not be any room for the new economic mind in such a social structure, We are deeply impressed by the passage of B. Croce (1866~1952), a famous philosopher, who expressed that "all the history is the present-day history". We, therefore, should consider the economics, in comprehending and explaining the laws, and also the science of economic history is the science of human-emancipation; and these sciences have special characteristics as sciences which pursue "the liberty and the emancipation of modern individuals from the feudal society". The views, described and outlined in this article mainly by following the ideas of M. Weber, suggests not only the accurate methods of researches, but also shows the way for the wide and fruitful results afterwards. We need abundant efforts resolutely on the profundity and acuteness of scientifical elucidation about the economic mind. The typical economic mind of the old oriental spirit must eliminate these backwardnesses of the society; and should take off its march vigorously into the better society of the future.