关于本文的参考书

资本主义成为研究社会学及经济学之重要对象之一，起于Karl Marx之Das Kapital（capital）1867。Marx之立场为社会主义，该书对于后来之社会运动有极大之影响，其理论成为社会主义者百世之宗。若从纯粹学术眼光视之，Marx虽自成一家之说，惟对于资本主义本身，因限于其偏激之唯物眼光，不能完全将其性质分析明白。自Marx之后资本主义虽成了极普通之名词，但加以详细研究，苦不得其人。至1902 Sombart著Der Moderne Kapitalismus成，研究资本主义者始告一新时代。Sombart对于资本主义之见解在本文中已有陈述，要之，在方法上和马氏大异，Marx之研究资本主义是以进化论之眼光及自然科学之方法，而Sombart则纯自历史方法入手，以为自然科学之概念与历史科学之概念不同。前者有普遍性而后者无之，前者无时空性而后者绝不能脱离时空。Sombart又于1911年发表其Die Juden und das Wirtschaftsleben（英译The Jew and Modern Capitalism，1913）1913，Der Bourgeois（英译The Quintessence of Capitalism，1915）。对于资本主义研究更为精细，最近在Encyclopaedia of Social Science将其学说作一比较简短之综论，文名“Capitalism”（vol.Ш 195-208），初述资本主义之概念，分资本主义之概念为精神形式，及技术二项，分别加以申述。后将其演化分为四期，一一将其特性说明。

Marx Weber于Sombart发表Der Moderne Kapitalismus之后二年，其论文“Die protestantische Ethik und der‘Geist’ des Kapitalismus”亦发表于Archiv für Sozialwissenschaft und Sozialpolitik（1904-1905）。后收入其巨著Gesanmmelte Aufsatze zur Rcligionssoziologie，1920（宗教社会学）。此书未完全行世之时，Weber已去世。其初部关于新教及资本主义之关系论于1930年自Talcott Parsons译成英文，冠以R. H. Tawney之序，名The Protestant Ethic and the Spirit of Capitalism。其余部分及关于儒家道家之学说及中国经济情形之关系，均未有译文。Weber死后，其学生将其在Munich之演讲稿整理付印，汇成Grundriss der Sozialokonotnik。由Frank H. Knight译成英文，名General Economic History。

Karl Max以唯物史观来研究社会现象，在社会学方法论上开一新纪元，但是仍有许多现象不能解释。于是学者不能不疑心其方法论上有不完全之处。Weber创舍弃推求社会现象之因果关系而注意社会中各种现象之关系论。他不否认经济基础在社会现象中之地位，而反对将一切社会现象归于一种原因之定命论。Weber因以资本主义之起源与新教伦理观的关系为例，以证明纯以经济条件来解释社会现象之错误。世人因Weber提出宗教与资本主义之关系而认为Weber提倡资本主义起源于宗教之说。实未明Weber根据之方法论所致。他自己于The Protestant Ethic之结束说：

But it is，of course，not my aim to substitute for a one-sided materialistic an equally one-sided spiritualistic causal interpretation of culture and of history. Each is equally possible，but each，if it does not serve as the preparation，but as the conclusion of an investigation，accomplishes equally little in the interest of historical truth.（p. 183）

Weber在社会科学的方法上，是接近德国的所谓历史逻辑派的。在将来社会科学上的影响是可以预料的。但是在英美受其影响尚浅，在人类学方面之功能派Functional School，如□□⁽²⁴⁾等受这一派方法论上的影响已经逐渐发生良好的成绩了。

其他关于资本主义的研究，注重精神方面者在英美有Tawney及Veblen。Tawney对于资本主义及宗教关系有专著名Religion and the Rise of Capitalism：A Historical Study.系1922年Holland Memorial Lectures之演讲稿，1926年出版。在序中谓该书之成，受Max Weber之影响最大，但Tawney较Weber之论较为缓和，使读者无误会其偏重one-side之可能。

Tawney之著作对于资本主义有详细之探讨者有The Acquisitive Society一书。若以Religion and the Rise of Capitalism一书为英国之Weber，则The Acquisitive Society当为英国之Sombart矣。

Tawney序文中曾提出英国学者对于宗教及资本主义之研究有贡献者有Sir William Ashley，有The Canonist Doctrine一书讨论此题，颇为精到。其外如Cunninghan. W（著有An Essay on Western Civilization in its Economic Aspects 及The Growth of English Industry and Commerce During the Early and Middle ages 等书），G.O. Brien（著有An essay on Medieval Economic Tendency，1920）。

大陆学者除Sombart及Weber外，尚有Troeltsch。Troeltsch著作者关于此问题最重要者为Protestantism and Progress（1912）及The Social Teachings of the Christian Church（1912）。 HE Sée有Les Origines du Capitalisme Moderne（1926），有英译本Modern Capitalism：Its Origin and Evolution（1928）。

Veblen之研究资本主义，颇具慧眼，惟于宗教与资本主义之关系并无专论。其Theory of Business Enterprise（1927），Theory of the Leisure Class （1924），Absentee Ownership and Business Enterprise in Recent Times等均有能与Sombart，Weber，Tawney等互相启发之处。

中外关于资本主义之书，尚有Hobson之The Evolution of Modern Capitalism：A Study of Machine Product，尚值得一读，惟并无新见。

关系欧洲中古之历史多矣，但能自社会生活入手，以人民之一般生活为研究之对象者则不易多得，有之当推G.G.Coulton。Coulton为研究中古欧洲社会史之巨子，1910年出版Life In the Middle Ages（N.Y. Mac. co，Cambridge university press）。此书为关于中古生活之选读，集各种记载论著成四卷，第一卷为宗教，民俗及迷信生活，第二卷为科学及艺术生活，第三卷为礼貌，第四卷为僧侣及尼姑等。1926年由The Medieval Village出版。中古社会中最重要者唯农村，所以此书自农村经济以至宗教生活，加以详细之叙述，使中古社会之生活跃然于目前，为研究中古社会情形之良史。

关于中古人民之思想，H. O. Taylor有The Medieval Mind: a History of the Development of Thought and Emotion in the Middle Age（1919）。

Luther及Chauvin之传记及思想，除Hastings之Encyclopaedia of Religion and Ethics均有译载外，Cambridge Modern History vol.Ⅱ亦有专论，如McGiffert之Martin Luther: The Man and His Work。Georgia Harkness之John Calvin: the Man and His ethics，本人著作均甚富。

Calvin有Institutio Christiance religionis（1536）；Ioannis Calvini Opera Quae Supersunt Omnia，Edited by G. Baum，E. Cunitz，and E. Reuss，59 vols. Corpus Reformatorum 29-87. Brunswick：Schwetschke，1863-1900。已由Calvin Translation Society译成英文者有48卷。

新教的历史甚多，如T. H. Lindsay之History of Reformation（1916），及其他宗教历史书均有评述。

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(1) 本文为作者佚稿，2010年在吴文藻先生民国期间保存的图书文献资料中被偶然发现，为作者手稿，全文33页，未注明写作日期。据发现和整理人王铭铭、张瑞推测，此文写于20世纪30年代末，是国内最早关于韦伯学派社会学的述评之一。

(2) 括号及其内容为整理者所加。——编者

(3) Sombart，“Capital”，Essay，Social Science，p.196，a.

(4) Sombart，op.cit，p.196，b.

(5) Remember，that time is money. He that can earn ten shillings a day by his labour，and goes abroad，or sits idle，one half of that day，though he spends but six pence during his diversion or idleness，ought not to reckon that the only expense；he has really spent，or rather thrown away，five shillings besides.
　　Remember，that credit is money. If a man lets his money lie in my hands after it is due，he gives me the interest，or so much as I can make of it during that time. This amounts to a considerable sum where a man has good and large credit，and makes good use of it.
　　Remember，that money is of the prolific，generating nature. Money can beget money，and its offspring can beget more，and so on. Five shillings turned is six，turned again it is seven and three pence，and so on，till it becomes a hundred pounds. The more there is of it，the more it produces every turning，so that the profits rise quicker and quicker. He that kills a breeding sow，destroys all her offspring to the thousandth generation. He that murders a crown，destroys all that it might have produced，even scores of pounds.
　　Remember this saying，The good paymaster is lord of another man's purse. He that is known to pay punctually and exactly to the time he promises，may at any time，and on any occasion，raise all the money his friends can spare. This is sometimes of great use. After industry and frugality，nothing contributes more to the raising of a young man in the world than punctuality and justice in all his dealings；therefore never keep borrowed money an hour beyond the time you promised，lest a disappointment shut up your friend's purse for ever.
　　The most trifling actions that affect a man's credit are to be regarded. The sound of your hammer at five in the morning，or eight at night，heard by a creditor，makes him easy six months longer；but if he sees you at a billiard-table，or hears your voice at a tavern，when you should be at work，he sends for his money the next day；demands it，before he can receive it，in a lump.
　　It shows，besides，that you are mindful of what you owe；it makes you appear a careful as well as an honest man，and that still increases your credit.
　　Beware of thinking all your own that you possess，and of living accordingly. It is a mistake that many people who have credit fall into. To prevent this，keep an exact account for some time both of your expenses and your income. If you take the pains at first to mention particulars，it will have this good effect：you will discover how wonderfully small，trifling expenses mount up to large sums；and will discern what might have been，and may for the future be saved，without occasioning any great inconvenience.
　　For six pounds a year you may have the use of one hundred pounds，provided you are a man of known prudence and honesty.
　　He that spends a groat a day idly，spends idly above six pounds a year，which is the price for the use of one hundred pounds.
　　He that wastes idly a groat's worth of his time per day，one day with another，wastes the privilege of using one hundred pounds each day.
　　He that idly loses five shillings'worth of time；loses five shillings，and might as prudently throw five shillings into the sea.
　　He that loses five shillings，not only loses that sum，but all the advantage that might be made by turning it in dealing，which by the time that a young man becomes old，will amount to a considerable sum of money.［The final passage is from Necessary Hints to Those That would Be Rich（written 1736，Works，Sparks edition，II，p. 80），the rest from Advice to a Young Tradesman（written 1748，Sparks edition，II，pp. 87 ff.）. In Max Weber，The Protestant Ethic and the Spirit of Capitalism，pp.48-50.］

(6) 路德此文系拉丁文，后译成德文和英文等，英文常见译文有“On the Freedom of a Christian”“A Treatise on Christian Liberty”等。——编者

(7) “There can be no better instructions in all transactions in temporal goods than that every man who is to deal with his neighbor present to himself these commandments：‘what ye would that others should do unto you，do ye also unto them’，and‘love thy neighbor as thyself.’if these were followed out，then everything would instruct and arrange itself；then no law books nor courts nor judicial actions would be required；all things would quietly and simply be set to rights，for every one's heart and conscience would guide him”. In Weber，vol.vi，p.49；also quoted in Tawney，Religion and the Rise of Capitalism，p.99.

(8) Tawney，op. cit.，p.89.

(9) “And after the conflict with the Fanatics and the peasant disturbances，the objective historical order of things in which the individual has been placed by God becomes for Luther more and more a direct manifestation of divine will.The stronger and stronger emphasis on the providential element，even in particular events of life，led more and more to a traditionalistic interpretation based on the idea of Providence. The individual should remain once and for all in the station and calling in which God had placed him，and should restrain his worldly activity within the limits imposed by his established station in life. While his economic traditionalism was originally the result of Pauline indifference，it later became that of a more and more intense belief in divine providence，which identified absolute obedience to God's will，with absolute acceptance of things as they were”. Max Weber，The Protestant Ethic，p.85.

(10) “The Peasant's War，with its touching appeal to the Gospel and its frightful catastrophe，not only terrified Luther into his outburst：‘whosoer can strike，smite，strangle，or stab，secretly or publicly ... Such wonderful times are these that a prince can better merit Heaven with bloodshed than another with prayer’”，Tawney，op. cit. p.82. Original quoted in Luthur，in Weber，vol. xviii，pp.359—61.

(11) Milton，as quoted in Max Weber，op. cit.，p.101.“Though I may be sent to hell for it，such a God will never command my respect.”

(12) “We give”，he says，“no countenance to the fiction of absolute power，which，as it is heathenish，so it ought justly to be held in detestation by us. We do not image God to be lawless（exlex）... The will of God is not only free from all vice，but is the supreme standard of perfection，the law of all laws”；only，“the procedure of Divine justice is too high to be scanned by human intellect”（bk. Iii. Ch. xxii. 2，4；cf. Cunningham，Hist. Theol，ii. 450）As quoted in Hastings'，Encyclopaedia of Religion and Ethics，vol. Iii，p.152.

(13) 《群学肆言》，严复译本，商务丛刊本，p.2，p.306。

(14) Tawney，op. cit .，p.114.

(15) Calvin B.K.，iv，ch.xii，Part. 1.

(16) See Tawney，op. Cit.，pp.115-119.

(17) 括号及其内容为编者所加。——编者

(18) Tawney，op. cit.，p.104.

(19) 教派和地理分布当然有其他原因，不能尽归于经济状况，此问题可参考Max Weber，op. cit. pp.35-38.

(20) Max Weber，op. cit.，p.38.

(21) As quoted in Max Weber，p.188-189.

(22) As quoted in Max Weber，p.188.

(23) Max Weber，op. cit.，p.55.

(24) 原文缺字。——编者